THE LOYAL Nonconformist: OR, THE Religious Subject. Yielding to God his Due, and to Caesar his Right: BEING A Discourse from the Pulpit, touching True GOSPEL WORSHIP, AND Due SUBJECTION to MAGISTRATES. Now PRINTED, as it was Preached (for the most part) in the month of August, 1662. By T. P. P.— N. C. Mat. 22.21. Render to Caesar, the things that are Caesar's; and unto God, the things that are God's. 1 Pet. 2.17. Fear God; honour the King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist Domiti, ut pareant, non ut serviant. Lips. London, Printed in the Year, 1664. READER, THe Design of this Treatise is honest, being the same which is held forth in the Frontispiece; and the matter not only in offensive, but very useful, (especially in these times) there being nothing contained in this little Manual, which is liable to just exception, or can distaste any Sober, Religious, Loyal, unprejudiced Person; and the Contents hereof, serving to set people right in their judgement and practice, in point of duty toward God and Man, that Piety and Loyalty, may go hand in hand; and that the mistakes about each, which are the great matter of difference at this day, may be corrected. Some have no Religion at all toward God, decrying Ordinances, and despising all Worship. Others are altogether for a Religion of their own moddelling, or for a Worship framed by men, and for human. Institutions and devices; for Canonical, but not Spiritual Conformity and Obedience. Some are of an Antimagistratical (as well as Antiministerial) spirit disowning and despising Magistracy, and Majesty; Dignities, and Dominion; doctrinally and practically denying to give to Caesar, hi● due, to yield subjection to the higher Powers. Others go about to advance man too high, making th● chief Magistrate Super-Supream● setting him above God; preferring the commands of Men, and human● constitutions, before the Command of Christ, and Divine Institutions Incidit in Scillam, qui vult vitar● Charybdim. Now, here is endeavoured, to evince the necessity of Religious Worship, and to show what Worship is and how God is to be Worshipped as also, to vindicate Magistracy, and the Ruler's Authority, pleading for subjection to the higher Powers; and withal, duly to bond this Subjection, setting just limits to the Subjects obedience; that it be with a tantum usque ad arras. I might here take occasion to insert something in patrocinium, showing myself willing, (howsoever weak) to be an Advocate for the Religious Subject, who is conscientious in Worshipping God, and in honouring and obeying the Powers Supreme and Subordinate; a little to plead the Cause of such, against the Obloquys, Criminations, and Calumnies of Detractours, and Calumniatours: But, if the substance of this small Book, answer the scope and Title, (as I hope it doth) the intelligent observant Reader will find that work to be done there. But before I dismiss thee [Reader] let me advertise thee, that what is written in the following sheets, was Preached from the Pulpit in a Country Village, and so fitted for, and suited to the Capacities and Concernments of the hearers; and what it was, the same it is, for matter and form, as presented now to public view, in confidence that it may probably meet with many Readers, whom it may alike fit, and equally concern, and with whom it may find no less acceptance; (though I doubt not, but it will likewise meet with many Carping Momusses, and Censuring Aristarchusses). The Reader may be pleased, further to take notice, That the first part of the latter Text, [viz. the Proposition or Assertion of the Divine Right and Authority of Magistracy] was opened and managed (Pro Authoris Modulo) on a day of Thanksgiving for the peaceable and happy Restauration of our Royal Sovereign, CHARLES the II. to his Throne and Royal Dignity: Not long after his before desired; much longed for, and then joyful, congratulated Return, the Nonconformist was and is Loyal; could, while he had liberty, Preach for the Royal Interest; and can, and doth still, pray for the higher Powers: Reversus ad Dominum, revertatur magis ac magis usque ad Dominum. Well; read the ensuing Treatise without prejudice; peruse it with diligence; be not uncharitable, or malevolently censorious; yield to Truth; take direction from the Word, and do thy Duty; yielding to God, his Right; and to Caesar, his Due; and so enjoy the labour of the Author, and the benefit of his Prayers; and pray for him, who desires to be found God's Friend, the King's Friend, and thy Friend; and so Writes himself, Theophilus, Philanax, Philadelphus. DEVON. Aug. 1664 VErus Dei cultus hisce conditionibus circumscribitur; Ut colatur, non creatura aliqua, sed Deus; non adulterimus, sed verus; non adjunctis aliis, sed solus; non quovis modo, sed pro expressa ipsius voluntate; unde & Socrates dicebat unumquemque Deum sic colo oportere, quomodo se ipse colendum esse praeceperit. * Szegid. in loc. commun. Tit de vero Dei cultu, pag. 263. Delectatur Deus cultu mentis & spiritus, propterea quod spiritus est, etc. ac quoniam purissimus sanctissimusque est spiritus, consequitur Deum delectari, non simplicitur cultu mentis & spiritus, sed spiritus puri, innocui, & sancti. Cultus Dei spiritualis, est opus mandatum a Deo, factum ex fide, * Idem vel. in celebrationem Gloriae Dei Principaliter. Ess Dei Sacrum, in Verbo Dei expressum ad colendum Deum institutum, quod a nobis in spiritu & veritate praestatur. True GOSPEL-WORSHIP, From John 4.23, 24. But the hour cometh, and now is, when the true Worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship him in spirit and in truth. THere are two famous Histories in this Chapter: The first gives us an account of our Saviour his Conference or Discourse with the woman of Samaria. The second is a narration of the coming of Christ into Galilee, and his miraculous healing of the Centurion's son. My Text lieth in the first general part of the Chapter, being part of the Conference betwixt Christ and the Samaritan woman: indeed the very apex, or utmost pitch of the discourse, the head or top of the Hill; to which I shall ascend by degrees, making my entrance at the beginning of the Chapter, beginning my journey at the foot of the Hill. Well then, as concerning the Conference, notice may be taken, 1. Of the Occasions of it. 2. Of the Substance and several parts of it. 3. Of the Consequents, or what followed upon it. I. Occasions of the conference. Remote. The Occasions of the Discourse were either more remote, or nearer. Of the remote Occasions, I shall note but one; which was Christ his removing from Judea. v. 3. and that was occasioned (a● the first Verse doth intimate) by his knowledge of the offence, which the Pharisees took at the success of his Ministry: whereupon he could expect no other but that, as they envied and maliced him in their hearts, so their hands would have been soon against him, if he had remained any longer in Judea. Those Pharisees were a Sect among the Jews, that pretended to much Piety and Devotion; but their Religion stood altogether, or mostly, in Ceremony: for besides that they observed the Levitical Rites more exactly than others, they had also many outward Observations that were traditional, in which they placed righteousness and merit: and these great Doctors and Religious men, (forsooth) these Devout Ceremony-Masters, as they had corrupted most part of the Law with their absurd misinterpretations, and false glosses; so they were very Hypocritical in their Worship and Practice; and the Evangelical History speaks them to be most ambitious of Honour and Preferment, and most Covetous, and the greatest Enemies and Persecutors of Christ, and of the sincere Preachers and Professors of the Gospel; and Christ calls them Serpents, and a Generation of Vipers. The Evangelist here mentions these Pharisees only as enemies to Christ, (not that the Scribes were his friends, but) because these were the most eminent and predominant Sect, and they who under a pretence of religious Zeal, were most carried against the Way. Doctrine, and Religion of Christ. Now Christ knowing what an offence he was to them, and what malice they had against him, removeth a little out of their way, departeth out of Judea into Galilee, where the Pharisees had not so much power as they had in Judea; (though Herod, who had bound John, and cast him into prison, did now bear Rule in Galilee.) I shall here take up two or three Occasional Notes. Notes. 1. Note what sort of men are the greatest enemies to Christ, and to his friends & followers. Christ will rather trust Herod in Galilee, than the Pharisees in Judea. Jeremiah found more courtesy at the hands of Babylonians, than at the hands of Priests and Prophets. We find that the greatest Persecutors of Christ and his Apostles were the Priests. It was said by one lamentingly; Alas, Lord! Heu, Domine qui in Ecclesia sunt primi, sunt in persecutione primi. they that are the chief men in the Church, are the greatest Persecutors: And hath it never been so amongst us? We need not to wonder at it; it is no new thing: Was not Christ despised and rejected by the Builders? (as if the Church of God could be built up, where Christ is laid aside.) Well, though Christ chose rather to go into Galilee, than to stay in Judea; yet he knew that there was danger enough, (though not so much as among the Pharisees) and we read afterward, that Herod sought to slay him. 2. Note, Christ had enemies every where, and so have his servants, in all places, enemies from whom they are in danger: but whither may they flee for safety? where can they be in security? Only with God, who is their refuge. The Pharisees are troubled at the success of Christ his Ministry; they thought that all was well when John was rid out of the way: but see! here comes another who is a greater grievance to them, as making more Disciples than John made. So they thought themselves sure when Christ was crucified; but Christ before his death raised up twelve more, sending them to preach the Gospel; of whom he saith, that they should do greater things than himself. Note here matter of comfort in two points: Note 1 1. That in the loss of one, God can raise up another faithful Minister; and can double the spirit of Elijah upon Elisha. Note 2 2. That the Church's enemies shall not prevail: though Ministers be Mortal, the Church is Immortal; and therefore there shall be a perpetual succession of Gospel - Ministers: I am with you (saith Christ) to the end of the world. Mat. 28.20. But now, there are two Questions about Christ his withdrawing and departure from Judea; the Answer to which may yield some profitable Doctrine. Quest. 1 Quest. 1. Why doth Christ now flee persecution and death, seeing he came into the world for this purpose, to suffer and to die? Answ. Answ. There are three Texts in this Gospel wherein our Saviour gives a full Answer to this Question. One Scripture is this: Joh. 14.3 As my Father hath given me Commandment, so I do. Another is this: Joh. 6.38 I came not to do my own will, but the will of him that sent me. A third, is that which alone giveth a satisfactory Answer to the Question: My hour is not yet come. Joh. 7.30 Christ might not, would not, draw upon himself, nor cast himself upon, persecution, suffering, or death, before the time appointed by his Father; but following his calling, used lawful means to preserve his life and liberty, by his own example, backing that Precept of his to his Disciples; If they shall persecute you in one City, Mat. 10.23. fly into another; and concerning this, Augustine saith well; Our great and good Master did this, Fecit hoc Magister bonus, etc. not out of fear, but to teach us that every one ought to walk in his calling, so as not to tempt God: As we ought not to fear men in such sort, as to balk our duty, so we must see that we do not rashly run ourselves into danger, and unadvisedly draw, or take, trouble upon ourselves. Quest. 2 Quest. Why did not Christ, by his Divine Power, bind up or crush his Enemies, and restrain the malice of these Pharisees: If he had done this, than he needed not to have fled from them? Answ. Answ. Christ was not sent to exercise his Power against his enemies, but to be abased, and abused, and trampled upon by his Enemies; and he emptied himself, Phil. 2.7. emptied himself of his Glory and Equality to his Father. He who was all things, Ex omni ad nihilum seipsum redegit. (Beza.) became nothing: He must be in all points tempted like as we are, that we might be encouraged in trouble & persecutions, eyeing his Example; looking to Jesus, the Author and finisher of our Faith; who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the Throne of the Right Hand of God: The Disciple is not above his Ma-Master, saith Christ; and if they have persecuted me, they will persecute you; you must look for it, and must not think much of it; the Members must be conformed to the Head, first in bearing the Cross, and afterward in wearing the Crown: If we suffer with him, Rom. 8.17. we shall be glorified together with him: The Apostle Peter bids us to rejoice, in as much as we are made partakers of Christ his Sufferings, 1 Pet. 4.13. that when his Glory shall be revealed, we may be glad also with exceeding joy. So much how touching the remote occasion of Christ his discourse with the Samaritan Woman. In his passage from Juded into Galilee thorough Samaria, (which was his nearest way) he meeting with this woman, falls into such conserence with her. Well, Nearer. The nearer occasions were, 1. Christ his coming to Jacob's Well, and sitting there. 2. The Woman's coming to draw water. 3. Christ his ask of water, together with her untoward Answer, and refusal to give it. These I shall pass by. II. The Conference itself. Now as to the Discourse or Conference itself, herein we may observe, 1. How Christ labours to set this Woman on thirsting after himself and his Grace. 2. How successful his endeavours are, 3. How, having provoked her thirst, he satisfies it. First, First. He sets her on thirsting, by showing her 1. Excellency of Christ & his Grace. The Excellency of Christ, and his Grace. 2. The facility of obtaining it. 3. The need that she had of it. First, Set forth by The Excellency of Christ and his Grace is set forth, By the names that are given to it, and by the effects of it. 1. 1. Its Names. By the names that are given to it, it is termed, The gift of God, and That living Water. Christ with his Merit for Justification, and his Spirit for Sanctification, are thus called by our Saviour, The Gift of God, and that living Water. I shall note something very briefly from each of these Titles. Note 1 Christ is the principal-Gift of God the Father; he is that Gift, the Gift of Gifts, an incomparable Gift; and there are wonderful rich Treasures of Grace laid up in Christ, and offered with him. What childish folly is it then, that when God holds forth in his Right Hand the Richest Jewel, Christ, and in his left Hand (an Apple or Nut) the Belly-blessings of this life; we should choose the Apple, before the Jewel; these Earthly things, before Christ: O that we may rather be like unto Paul, than like the Gadarens! let us account all things as loss for Christ, that we may win him; and let such as have laid hold on Christ, hold him fast, and let go all, rather than let go this Gift of God. Alas! poor creatures do not understand what that Gift of God is, and therefore they do not desire it, and seek it, nor accept of it, when it is offered. Note 2 Christ & his Grace, his Merit & Spirit are fitly compared to living water, or spring water, in respect of necessariness, and motion, and virtue, and perpetuity: But I shall hasten toward the Text. 2. 2 It's Effects. The Excellency of this living Water, Christ and his Grace, is set forth by the effect of it; one effect there is of the apprehension and knowledge of it, another effect of the enjoyment of it. 1. The effect of the knowledge of this Gift is this, that it excites desire, vers. 10. If thou knewest, thou wouldst have asked. Note He that knows Christ truly, will desire him, and long after him; and no man can truly desire him, till he hath some knowledge of him; till the eyes of his understanding be opened, to see the worth of Christ, and the preciousness of his Grace: The want of affection in the soul towards Christ, is from the blindness of the mind. 2. There is a notable effect of Christ and his Grace enjoyed, which is this, Note That this gift being received, so enricheth the Soul, that it is sweetly contented with it: This water being drunk, satisfieth the Soul, so that it thirsteth no more. Now the Soul's fullness and satisfaction, by drinking this living Water, is not opposed to a thirst of desire, with respect to the same, (for they who have drank of this Water, who have tasted the sweetness of Christ, do thirst more after him, desire to have more of Christ) but it is opposed to a thirst of total indigence, to the drought of the Soul; The Soul shall never more be wholly without moisture, there shall never be an utter failing of the energy and comfort of Grace received, but it shall be in him, a Well (or Fountain) of water, springing up to Eternal Life: Christ will never leave him, the life of Grace shall never fail; but the spiritual life begun here, shall be perfected in Glory: The ascent of water, is answerable to its descent, so that in the passage thorough Conduit-pipes, or any ways of conveyance, it will rise as high as the Springhead: This water (which we are speaking of) as it comes from Heaven, so it riseth again to Heaven. Now the perfection that is in Christ his water, the excellency of this living water in point of satisfactoriness, is illustrated by the defectiveness of the water in Jacob's Well, (the unsatisfactoriness of all things besides Christ, and without him) Whosoever drinks of this water, shall third again. Note The Soul cannot have full or true content in any eartuly thing; Austin expresseth this hand somely by way of speech to God: Domine fecisti nos propter te, etc. Thou Lord hast made us for thyself, therefore our heart finds no rest, till it rest in thyself: Nothing can fill the heart, but the fullness that is in Christ. Use. 1. Now, this may serve for a check to ambition and covetousness; to the worlding his itch and thirst: Isa. 55.2. Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not: Quo plus sunt petae, plus sitiuntur aquae. He that drinketh of the waters of pleasure, or profit, or preferment, thirsteth more afterward than he did before: Wherefore should we so eagerly pursue these earthly things, from which we can have no satisfaction? 2. Looking to the former note, whereof this latter is an illustration; we may see matter of great comfort to Believers and Saints, who have received Christ by Faith, and have true Grace in their hearts; they have that which is satisfactory, and that which will stay with them to minister comfort and delight to them for ever: They can never fall away wholly, and return to their former estate, to be without Christ, to be destitute of Grace and Spiritual life; but the Fountain is still theirs, and that which flows from the Fountain to them, into them, doth prove a Fountain in them; and we know that a Fountain cannot be exhausted or dried up: However the great water brooks of hypocrites fail in Summer's drought, yet the little Fountain water of God his Children holds out; and though true Christians may have their thirstings, and may be as the parched ground (as David complains, Psal. 32.4. that his moisture was turned into the drought of Summer) yet the godly shall not thirst so, but that this living water, Christ and his Grace, shall be a Fountain springing up, and yielding water to relieve their thirst, so that it shall not be a kill thirst: Excellently saith Chrysstome; Sicut is non potest sirire, etc. As he cannot thirst who hath a Fountain springing in the very bowels of him, so they who have Christ dwelling in their hearts by Faith, and by his Spirit, for as much as they have a Fountain of living water in themselves, shall not thirst for ever. Thus you have seen how Christ in the first place seeks to stir up this Woman's thirst after Grace, by showing her its excellency, which is discovered by the names and effects of it. Secondly, Christ provokes her thirst, by showing her the easiness of obtaining Grace, if she have a desire to it, vers. 10. as in the beginning of the verse, he told her, That if she had known; she would have asked; so in the end of the verse he tells her, That if she had asked, God would have given her this living water; she may have it for the ask: and here is intimated, that she must ask it, if she would have it. Note If we open our mouth wide, Ps. 81.10. Isa. 443. God will fill it; God will pour water upon him that is thirsty; yea, the thirsty lands shall become springs of water: If we open our hearts, God will open his hands; but we must ask, that we may have; must thirst, that we may be watered; and when God intends to bestow his Grace upon us, he stirs up in us desires of Grace; and he will answer those desires which are excited by him. Thirdly, Christ takes another course to provoke this woman's thirst after his grace; and that is by convincing her of the need she hath of it, awakening her to a sense of her present condition, as being a filthy Harlot, living in uncleanness. Call thy husband, saith our Saviour. I have no husband, saith she. Thou sayest truly, saith Christ: For thou hast had five husbands, and he whom thou now hast, i. e. with whom thou accompaniest, as if he were thy husband, is not indeed thy husband. This woman (as 'tis like) had lived long in this filthy course, keeping her filthiness close from men, and without any smitings of her conscience for it; but now Christ comes home unto her, charging her with uncleanness. Note Sinners may for a while enjoy a false peace in sin; but Conscience shall at length be awakened, and God will set their sins in order before them, either here or hereafter. Therefore let us not bless or flatter ourselves in the secrecy of our sins; for though (with this woman) we may hid our sins from man, yet Christ takes notice of them, and will at one time or other charge them upon us. Thus we have seen what course Christ takes to provoke this woman's thirst; which is, 1. By showing her the worth and excellency of his grace. 2. By intimating to her the easiness of obtaining it. 3. By convincing her of the need she had of it. Secondly. Secondly, We are to look upon the success of Christ his endeavours: they have that effect which Christ aimed at, etc. her thirsting after that living water. This thirst of hers discovers its self in her next speech to Christ, Ver. 19, 20. Sir, I perceive that thou art a Prophet, etc. where we have, 1. Her acknowledgement of Christ as a Prophet, and of all that he had said as true. 2. Her desire to be resolved in a great point or case of conscience, about the Worship of God: She would be informed where God was to be worshipped with Sacrifice-worship, (which was the then solemn public profession of Religion) and whether as to this matter the Jews or the Samaritans were in the right: She would know which was the place where God was thus to be worshipped; whether in Mount Gerizim, where the Samaritans Temple stood; or in Mount Zion, where the Jewish Temple was built. Yea, and by our Saviour his full answer, there seems to be more in her Question than is expressed; and that she was desirous to be informed not only which was the right place for solemn worship, but also which was the best Worship and Religion, that of the Samaritans, or that of the Jews: Sir, thou art a Prophet, that knowest the mind of God; thou canst show me both where and how God is to be worshipped; I desire now to learn of thee where and how I may seek that living water which thou hast spoken of, and may have it to be in me a Well of water springing up unto eternal life. There might be divers Observations from this passage in Ver. 19, 20. I shall touch upon a few things. First, something from the success of this last course which our Saviour took with this woman for her conversion, after other methods used, he works upon her by convincing her of her sin. Doctr. A thorough conviction of sin, is the way to the conversion of a sinner: so that it is a mistake at least (and no small mistake) of those who would have Gospel only preached, to bring sinners to Christ. As long as Christ preached pure Gospel to this woman, she did but scorn him, and scoff at him; but when he doth (oleum aceto miscere) mingle his Oylwith Vinegar, Calv. in locum. showing to her her filthiness; now she is changed, now she is sick, and seeks to the Physician, whom before she despised and flouted; now she thirsteth after that living water, which before she regarded not. Well; this woman's Question, which did argue her to be touched in conscience, and awakened, is about the true worship of God: Quest. Quest. But what is the meaning of the Question? or what moved her to the putting it forth? Answ. 1 Answ. It seems that she being convinced of sin, and touched in conscience for it, gins to be solicitous about reconciliation to God, whom she had so highly offended; and now would fain know in what Religion, in what way of worship, by what means, she should seek peace with God. Therefore acknowledging Christ to be more than an ordinary man, she puts this question to him: Forasmuch as I perceive thee to have the Spirit of God, and that thou art a Prophet, whose Office it is to show unto men the mind of God; I pray thee to resolve me in the main thing that is controverted betwixt us and the Jews. Our fathers worshipped in this mountain: here they sought God, in that same way of worship which is now in use with us. The Jews say, That if any man will seek the face of God, to have him propitious, he must worship in the Temple at Jerusalem, with that worship which they now practise: I pray thee show me, which is the Religion that pleaseth God, and how he is to be worshipped to acceptation. Now this Question propounded with such a meaning, and to such a purpose, intimates to us, what was this Woman's judgement in such a case, wherein she was right: for this is a truth. Doct. That there is only one true Worship of God, in and by which sinners can please God: This woman desiring to be reconciled to God, knew that it could not be in a false Worship, and therefore she desired to know the right: Many that are conscious to themselves of their gross sinning against God, spending all, or most part of, their time in vanity and wickedness, yet think to make God amends for all, and reconcile God by a little foolish formal Devotion, by their ignorant ceremonious worshipping of him; haply by repeating the Lords Prayer, and the Creed, and the Ten Commandments, or saying over a few Prayers, wherein there is (vox & praeterea nihil) nothing done to purpose: and some think that all Religions do well, and that God may be pacified with any Worship; but this Woman, assoon as God had opened her eyes, is of another judgement, and teacheth us another lesson. 2. This Woman being convinced of, and touched in Conscience for, her Adultery, makes question of her Worship, whether it were right or no; gins to scruple about Idolatry and Superstition: As she will no longer be an Adulteress, so she would not be an Idolatrous or Superstitious Worshipper; therefore she desires to be well informed concerning the true Worship of God. Note A sinner thoroughly touched in Conscience for one sin, and repenting of that, doth not cleave to any sin; but desires to turn from all sinto God; and desires to know, and to do the will of God in all things. 3. See how this Woman expresseth herself about the matter of Worship, wherein she seeks further resolution from Christ: Our Fathers Worshipped in this Mountain, and ye say, that in Jerusalem is the place wherein men ought to Worship. Though she is at some uncertainty in this point, and makes it a question, whether the Samaritan or Jewish Worship were the best, yet she is iuclined to give her Vote for the Samaritan Religion; pleading prescription of time, and urging the authority of Forefathers. Note This is that which people are very apt to lean upon, as a prop of false Religion, or Vain, Ceremonious, Superstitious, Absurd, Apish worship; viz. The Authority and Example of Forefathers: If this or that hath been practised in former times, why should it be otherwise now? there must be no change, no, by no means, though the Word of God and state of the times do require an Alteration: Our Fathers were Wise, and Devout, and Pious, and they established this, and that pleased them; why should not we be pleased as well as they? why should we make new Constitutions? without doubt, it is well enough as it is, or else our Fathers would have reform it: Oh, what a block is this in the way of Religion? This is that which the Samaritans pleaded for their mongrel Religion, and very corrupt worship; Our Fathers Worshipped in this Mountain; Sed patrum mores, & longa tempora nihil probant in Religione. and this is the plea of Papists for their Religion, and this is the plea of Formal, Ceremonious, Superstition Worshippers: Oh, how are people in love with that Religion, in which their Parents and Ancestors lived and died? But now against this conceit it is good to consider, Noli errantium majorum tuorum sequi vestigia. Aug. 1. Who are the Fathers, whose Example is pleaded, as so fit (yea, almost necessary) to be followed: Surely wise and serious Christians, or learned and godly Doctors, * Sana ratio & veritas exemplis patrum anteponenda. (idem.) will not look upon the Major part of those that lived in the age or ages before them, as their forefathers, by whose judgement and practice they must be bound up, to follow their example, Nec parentum, nec seniorum error sequendus est, sed autoritas Scripturarum, & Dei docentis imperium. Hier. without looking into the law-lawfulnesse and expediency of things. 2. If those Fathers, whose Example is alleged, were of the better sort, yet surely it is not so safe judging of these matters by Examples, as by Laws, Scripturae sacrae Angelis etiam, nedum patribus praeponendae. by the Law of God, the Rule of his Word, which should be clearer and better known to succeeding Generations of the Church, than to former Ages: The best men that have been, or are, are but men, and may err; but now to make their Example a standing Law to the Church, or to ourselves, is to lift them up above the rank of men, setting them in the place of God: and surely God doth not like such gross Idolatry or Man-worship. 3. Tempora distinguenda, & diversa agendi lex a Domino praescripta; est serio cogitanda. It is wisdom to discern the difference of times, and the state of the Church, and to inquire, whether that which our Fathers did (though well) in foregoing ages, be now lawful and commendable for us. Now, Statimab exordio Ecclesiae, in caeremoniarun congery peccari caeptum est, quia nimis valuit stulta judaismi imitatio. in the case here before us, which hath been the occasion and ground of this discourse, that was lawful in former times, which in after times was unlawful: The Fathers before the Law might lawfully Worship in this Mountain which the Woman speaks of, having no command concerning a Temple at Jerusalem, and Levitical Ceremonies; but the case was altered now, when this Woman alleged their example, God had given a command concerning a certain place for his Solemn Worship and Service by Sacrifice, and had tied all his people to that; and in the New-Testament, that command concerning Levitical Worship was abrogated: Can this be good pleading of the example of the Fathers before the Law, now when the Law was given? or could it be congruous to allege the example of the Fathers under the Law, now in the time of the Gospel, Olim suffitus, lumina●ia, vestes sacrae & similes ritus Deo placebant: nunc a Christi adventu mutata est ratio: nam quae tunc fuit piasacrorum observatio, hodie sceleratum fit sacrilegium. Szeg. when that Law was abrogated by Christ? Besides, as in this case, that which was lawful in one age of the Church was unlawful in another; So there may be some things in the aeconomy of the Church, and the Worship of God, more suitable at one time, which in other after times may be altogether incongruous; so that if we confound times, we may be easily miscarried with a blind, misguided, dangerous zeal of imitating our Forefathers. 4. It is good for us, especially, to heed, not so much what any men before us have done, as what God, who is before all, Veritati nulla praejudicat consuerudo, nulla vetustas. The Ancient of days, in comparison of whom, the greatest and most Ancient Father, (as one saith well) hath not one grey hair of Antiquity; to heed, I say, what God would have to be done, To the Law, and to the Testimony: Our Fathers worshipped in this Mountain, and ye say, that in Jerusalem men [aught] to Worship. This woman allegeth Custom and the example of Ancestors but she is put to a stand by the Jews Allegation of Duty; and surely the resolution is easy, whether men's Example, or God Command, should carry it: Who dare to deny this, Consuetudo sine veritate vetustas erroris est. Cyprian. that we mu●● consider what ought to be don● according to the revealed Wor● of God, rather than what hath been, or is, done according to the opinions and humours of men? Now we are to see how Christ gives satisfaction to this Woman after that he had provoked he thirst after him and his Grace. 1. He resolves her touching the true worship. 2. He makes himself known to her, that he is the Christ, that gift of God, and that living Water. The latter of these lies beyond my Text, and so is not within the Verge of my discourse: I am but leading you to the Text, upon which I shall fasten. Well then, as to his resolution concerning the true worship: It is an answer to the question propounded, vers. 20. Whether the Samaritan or Jewish worship was the true worship. Now the Answer is not direct, as to a decision of the controversy, betwixt the Jews and Samaritans, which of these two Religions or Worships was the best: But the Answer is in effect, to this purpose; That she needed not so much to trouble herself about this, seeing the best of the two was not to continue long, as the other ought not to have been at all; for Christ sought not to bring her over from the Samaritan Religion to the Jewish, but rather to make a Christian of her: Jesus said unto her, Vers. 27 Woman, believe me, the hour cometh, when ye shall neither in this Mountain, nor at Jerusalem, worship the Father. Woman, believe me; Thou acknowledgest me to be a Prophet, and if I be a Prophet, I am to be believed, as being guided by an infallible Spirit, therefore believe what I say: I tell thee, The hour cometh, etc. Here may be three Questions, Questions fit to be answered by the way. Quest. 1 Quest. 1. Did the Samaritans Worship the Father? Christ his words seem to imply, that they did. Answ. Answ. They pretended to worship the God of Abraham, Isaac, and Jacob; (this was the Father) but indeed they did not worship him; therefore Christ in the next verse plainly revokes what he seemed in this verse to grant; there he saith, Ye worship ye know not what: when I come to those words, I shall show you what the Samaritan Worship and Religion was. Quest. 2 Quest. 2. Why doth Christ say; Ye shall worship [the Father,] rather than thus, Ye shall worship [God?] Answ. Answ. Calvin thinks that Christ here calls God Father, Videtur eum oblique oppone●e patribus, etc. Calv. in loc. in opposition to the fathers which the woman spoke of, Jacob and his twelve sons, the Patriarches, according to whose example the Samaritans worshipped in this mountain, pretending to them as their fathers, (though indeed those Patriarches were not their fathers: for the Samaritans were people of other Nations of the Heathens, whom the King of Assyria placed in the Cities of Samaria, in stead of the people of Israel, who were carried away Captives into Assyria. 2 King. 17.24. Christ tells this woman, that whereas now the Samaritans pretended to worship God in this mountain, (for which they had no warrant, but the example of pretended fathers) and the Jews did indeed worship God in the Temple at Jerusalem, (as God had given command) the time was coming when they and the Jews should have one common Father, Ac si diceret Deum communem sore patrem omnibus. Ibid. even God, (the Gentiles also being taken into Covenant) so that God should hereafter be worshipped without difference or distinction of places or people, according to that prophecy. Mal. 1.11 But there may be a further Answer given to the question, Why Christ saith, Ye shall worship the Father, rather than ye shall worship God? This may be to show how God is to be worshipped, God worshipped as in relation. under what notion or consideration, viz. not as absolute, but as in relation. 1. Considered as in the relation of the persons in the Divine Essence, between themselves. A Divine person is, Modus Divinae Essentiae, the Divine Essence modified. The three persons in the Divine Essence, are the Divine Essence considered three manner of ways, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. distinguished from the Essence; not by a real distinction, (as if the Essence were one thing, and the Person another) but as the manner of the thing. We are to observe the order of the subsistence of these Divine Persons. In order of subsisting, the Father is before the Son, and the Son before the Holy Ghost; but we must know that they are equal in regard of Time, Majesty, Glory and Essence. The Father is the first person, existing from himself, not from any other, in respect both of Essence and Person. Joh. 1.14 The Son is the second person, who, in the consideration of his person, doth exist from the Father by eternal generation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but as to his absolute Essence is of and from himself. The Holy Ghost, or the Spirit, is the third person, in respect of his person, proceeding and flowing from the Father and the Son; but in respect of Essence, Joh. 15.26. being God of himself, with the Father and the Son. And we must know, that * Deus sunt inconfuse trinus in unitate; indivise unus in trinitate. 1 Jo. 57 the Trinity of persons doth not take away, or destroy, the Unity of the Divine Essence, (as the Unity of Essence denies not the Trinity of persons) these three are one. Now this God is to be worshipped, as in such a relation of Father, Son, and Spirit, 1 As Father, Son, and Spirit as considered in such a modification of the Divine Essence: we must worship the Trinity in Unity, and Unity in Trinity, otherwise we worship not. God aright, nor worship the true God. As God the Father, God the Son, and God the Holy Ghost, are the object of Divine Faith; so they are the object of Divine Worship. Prayer is to be directed to God the Father, Son, and holy Ghost; but we must not pray to either of the persons, but as united to the other. The Apostle tells the Ephesians, Ephes. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were without God in the world, they were Atheists in the world; and how doth he make this good, that they were Atheists? why thus; they were without Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. without the knowledge of Christ. Though a man acknowledgeth, That there is a God, and but one true God; yet if he knoweth not this God in Christ, he is without God in the world, he is an Atheist, and an Atheist cannot worship God. Now here in the Text, when the Father is named, the other two persons are included. We are to call upon God the Father, in the name of his Son, by the help of his Spirit. So that Turks and Jews, who acknowledge not Christ, worship not God; nor many of our common people, who understand little or nothing of the Doctrine of the Trinity. 2. God the Father is to be worshipped as in relation to Us, 2. As our Father. as Our Father, loving Us as sons; and so we are to come to him with an humble boldness, as his children, crying, Abba, Father. If we cannot say, Our Father, we cannot worship God. Thus have I answered a second Question arising from the 21th Verse. Quest. 3 Quest. 3. How doth Christ say, that they should no longer worship the Father [in Jerusalem,] when God saith of Jerusalem, Psal. 132.14. that it is his Rest for ever? Answ. Answ. That spoken in the Psalm is true, especially of the Church signified by Jerusalem: it is true likewise of Jerusalem the type, in a limited sense: Jerusalem, Circumcision, Legal Worship, were to be for ever; i. e. until Christ, and the beginning of the new world in him; till the coming of the Messiah. Gen. 17.13. Thus the Covenant of Circumcision is called an everlasting Covenant; and so it is said that the feast of the Passover should be kept by an Ordinance [for ever, Exod. 12 14, 17, 24 Exod. 40 15. ] and so the Levitical Priesthood should be [for ever.] Well, this is that which our Saviour teacheth in this one and twentieth Verse; That in the new Testament distinction of place, for the worship of God, is taken away, and that the Temporary Priesthood, and External Rites are abolished by Christ his coming. In the Old Testament God revealed himself in the Temple, over the Mercy-seat; but now Christ is the true Temple, and the true Propitiatory. The Body being come, the Shadows are vanished. I pass on to the two and twentieth Verse: Vers. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ye worship ye know not what; or, that which ye know not. This is spoken by way of anticipation, Per praeoccupationem. (a Figure in Rhetoric very common:) Christ is here aforehand with the woman, giving an Answer to a Question which she might be ready to propound, having occasion given her by his former Answer. She might say, Though neither of these Worships must long continue; yet at present one only of them is right, or one is better than the other; I would know which that is? Not yours, saith Christ; for ye worship ye know not what: but ours, for we worship that we know. Though Christ had told the woman, that both these Worshippers (both of the Samaritans and the Jews) should cease, so that neither of them was that which shortly he would have to be; yet he doth not equal them in his censure of them, accounting one as good as the other: but he condemns the Samaritan worship, and approves of the Jewish worship; viz. that which the godly among them performed. As for you Samaritans, ye worship ye know not what, nor how: though you will say, you have a good meaning, and direct your worship unto God, and pretend the example of your fathers; yet forasmuch as your worship is not directed or warranted by the Word of God, Custus Dei astimandus est, qui verbo Dei nobis praescribitur but taken up by you without this Rule and Foundation, it is indeed an ignorant, foolish worship, which cannot please God: but now as to the Jews, while they have God his Word for their Rule and Warrant, their worship is with knowledge and judgement, and that which God approves of. But in as much as the time is at hand, when the Levitical Priesthood and Worship shall be abolished; if any Jew after such abrogation shall worship with observance of Levitical Rites, his worship will then be as bad as yours is now. Now, let us see what Christ here teacheth: Ye worship ye know not what. The Samaritans in their meaning did worship a Deity, yea the God of the Jews, and their Worship was somewhat refined from that gross state in which it was at first; yet because they did not conceive aright of God, nor worship him in the appointed place, and appointed mode; but had another Temple, and another Priesthood, and Ceremonies of their own devising; for this reason they are said to worship they know not what; i. e. a fancy of their own brain, an Idol, not the true God. Hence we may conclude, Doctr. That it is but an idle and Idolworship, which is not directed to the true God rightly conceived of, as he hath revealed himself in Scripture; and which hath not God's Word for its Foundation and Rule. God himself is turned into an Idol, when people have false gross apprehensions of him, and worship him with any other than Scripture-worship, (such as is ordered or allowed by the Word of God; I say) when people have carnal, gross, unsuitable apprehensions of God, or do not conceive of him aright in his Attributes, Properties, and Relations, as he hath revealed himself in his Christ, they worship an Idol in stead of God; and it is vain idle worship when people follow their own or other men's inventions in stead of God his prescriptions. Who but God himself can tell what worship that is with which he will be pleased? Therefore hath he in the Old Testament declared his mind from time to time concerning this, with many straight prohitions of adding or altering any thing. In nothing substantial or circumstantial must we make our own fancies, or men's inventions or prescriptions the Rule of our worship; but we are tied strictly to the Word of God for the kinds and parts of Worship, to have them determined by God; and we are also tied in circumstances of worship, not to act in particulars contrary to the general Rule of Scripture. The matter of God's worship, whatsoever is acted as a part of worship, must be something commanded by God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and in the modifying of worship, we must see that nothing be done contrary to the Word, or unworthy of God. The Heathens grossly fancied a plurality, a multitude of ridiculous gods; and they tell us, that each god is to be worshipped and served according to his own directions: So Socrates can teach us, that God is to be worshipped as he himself will. And what doth the Scripture teach us? why this, That the Lord our God is one God, and that him we must fear, and keep his statutes and his commandments, which he commands us. God often calls upon men to take heed that they follow not their own hearts, that they go not in the way which themselves shall choose, that they do not what seemeth stood in their own eyes. The scope and sum of the Second Commandment, is to order us in the solemn Worship of God, in Religious exercises, and therein, under an express prohibition of Image-making, and Image-worship; (which was the chief invention of men, for corrupting of Divine worship) I say, under that one instance God flatly forbids all men's devices and inventions about his Worship: For this is a Rule to be observed for the understanding of the Commandments, that where any sin is expressly forbidden, under that general expressed, all the species, and individuals, and degrees of that fin, together with all the causes, and means, and occasions, and appearances of that sin, are likewise forbidden; Mat. 5.21, 22, 27, 28. Thus our Saviour interprets Commandments: So that I say, the second Commandment forbids, not only the making and worshipping of Images, (the grossest Idolatry,) but also, all Superstitious devices of men in the worship of God: And doth not God charge his people, not to turn aside from his Commandments, Deut. 5.32. either to the right hand, or to the left? When men, out of profaneness, or Atheism, worship not God at all, this is to turn aside to the left hand; and for men, under pretence of Religious zeal, and good intentions, to set up, in the worship of God, that which he hath not commanded; this is to turn aside to the right hand, and this is forbidden: When we have not the light of God's Word to direct us in our worship, we offer to him a Sacrifice without eyes. Now let us see what the Scripture speaks of such devised Will-worship, that we may see how God likes it, and what good it is like to do us. See our Saviour his censure of such worship, Mat. 159 Isa. 29.13 quoting the Prophet Isaiah; Deo non probantur, quaecunque extra verbum de consilio hominum in sacris constituuntur. Chemn. in locum. In vain do they worship me, teaching, for Doctrines, the commandments of men; and surely this is the worst of all vanities, when our Religion and Worship shall procure a vain thing. Yea, such Will-worship of humane invention, is so far from being profitable to us, or pleasing to God, that God accounts it done to Devils, not to him: This is no rash assertion of mine, or gratis dictum. Ye may read it in Scripture, Levit. 17.7. Deut. 32.17. They shall bring their Sacrifices to the Lord, to the door of the Tabernacle of the Congregation, (they shall do herein, according to my appointment) and shall no more offer their Sacrifices unto Devils. And in the latter of those Texts, viz. in Deut. 32. forasmuch as they worshipped Idols, they are charged with sacrificing unto Devils. 2 Chron. 11.15. Rev. 9.20. And Jeroboam his Idols are called Devils, and so are Antichrist his Idols. This is God his estimation and censure of Idolatrous worship, and all devised fictitious worship, which is not according to God's own appointment, wherein men worship an Idol of their own brain: whatever they intent or pretend, not God, but the Devil, is served by such forbidden uninstituted worship. Jeroboam did not plainly renounce the true God, but pretended and intended still the worship of God, when upon a politic account he set up the Calves in Bethel and Dan: nor did the people that went up thither, intent the worship of Devils; yet God in his Word tells us, that Jeroboam set up this worship to Devils. O how cautelous should men be, and fearful, lest they worship Devils instead of God? how careful to keep close to God his Institutions? Now you have seen, that our Saviour his answer here to the Samaritan woman, teacheth us, how vain, & idle, and how distasteful to God, that worship is, which is devised and oppointed by men, contrary to the Word, or without Scripture warrant. Well then, it follows hence, 1. That the worship of Turks, and Jews, is an idle Idolworship, because they worship God out of Christ; conceiving far amiss of that God whom they pretend to worship; and making an Idol of him, (there being no such God made known in the Word, to be the Object of worship. 2. That the worship * In scriptures Idololatrae vocantur qui Divinum, cultum, Idolo sive proprie dicto, sive figurate, tribuunt. Rainoldus Quis tam amens ut Dei formam & imaginem statua referri perhibeat? Euseb. Quam imaginem ponetis ei qui spiritus est, etc. Hier. in Esai. cap. 40. of Papists is an idle Idolworship; for they conceive amiss of God, and of his worship: as if his presence were tied in a special manner to Images, or as if he were to be worshipped in Images, or could be represented by Images; there is no such God. They conceive amiss of Christ, as if he could be held in the hands of the Priest, after the consecration of the bread (or host, as they call it,) there is no such Christ; so that they worship a God and a Christ of their own devising; and they have monstrously corrupted the whole worship of God, by a multitude of inventions, and superstitions, and devised rites of their own; they have many new forms of worship which God hath not commanded; they have introduced a multitude of Ceremonies, which they make the worship of God; in which their Religion mainly consisteth. They worship they know not what. 3. The worship of a number o● Protestant's is an idle Idolworship Oh, how many are they whose worship justly falleth under thi● censure! As, 1. They that have no understanding of the Doctrine of th● Trinity, no knowledge of the personal relations of Father, Son an● Spirit, to be considered in th● Godhead, and yet pretend t● worship God. These worship the● know not what. 2. They that worship God o● therwise than he hath appointed and in such ways, and by such means, of worship as he doth not approve of; that follow their own fancies, or other men's inventions, with a neglect of, or in opposition to, God's prescriptions. These do, in the point of worship, they know not what, and that of which they can give no account to God. 3. They that seek not to be resolved in their own Judgement and Conscience, that what they do in the business of Religion, suits with the mind of God, and so is his Worship; but cast themselves upon the streams, to be carried which way that runs. 4. They that have no other apprehensions about Religion, or the Worship of God, but the Laws of the Land, or the Constitutions of the Church in which they live; that trouble not themselves to inquire whether it be right or wrong; whether it be acceptable to God, and consonant to his Word; but this is commanded by Superiors; and this they do, and therefore they do it, and will do it; (as if Superiors were infallible, and could not possibly command that which ought not to be done. Thus Seneca the heathen said of himself; Non tanquam Diis gratum, led legibus jussum. That he observed the worship of their Gods, not as acceptable to the gods, whom he thus worshipped, but as commande● by the Laws: But Christian● should know and do better, and the Word of God teacheth otherwise; viz. to look to God's Law● and attend to his mind, and see● to please him in our worship. Use 2 Let us therefore look to this, that our worship be rational, and rightly founded; viz. upon the Word of God: Men are very prone to invent worship, have naturally a delight to make a worship of their own; and man is naturally apt to regard and adhere to humane inventions, rather than Divine prescriptions: The several ages of the Church have given sad experience of this; we have therefore need to look to ourselves, and, from what hath been already said, and made good from Scripture, we may judge how careful people should be, to see that they go upon right grounds in the worship of God: Do we not in worship seek God? if we do not, then there is no reason in our worship; we are no better than bruits: Well, if we would find God, or have any benefit by our worship, we must be able to say, We worship that we know: We must have the knowledge of God, and a knowledge of his Will; must understand how he is to be worshipped; must therefore look into his Word; must see what he hath appointed there, and must take directions from thence. I have been long enough in the Context, therefore I will stay no longer from the Text; An approach to the Text. wherein we have the very pith, and highest pitch of our Saviour his discourse with the Samaritan woman. The immediate connection of the words. But before I fasten upon the Text, it will be convenient to show you the more immediate Connection of the words. The Dialogue or Colloqui between Christ and this woman, is from the nineteenth verse, plainly about the Worship of God; concerning which, the Woman puts forth a Question to Christ, and desires to be resolved by him, in the twentieth verse; Our Fathers worshipped in this Mountain, and ye say, that in Jerusalem men ought to worship: Whether are we or you in the right? Our Saviour's first Answer, was (as I have already hinted) to this effect: That she needed not to be be solicitous about this, because neither of these two worships was long to continue. Believe me woman, The hour cometh, when ye shall neither in this Mountain, nor in Jerusalem, worship the Father. Here he teacheth her, that there shall be an abrogation of Moses his Ceremonies, and of the whole Levitical Service; for under the name or title of the place of worship, Jerusalem, he comprehends the whole Jewish worship, which, for the most part of the Ceremonies, was by God's appointment to be performed there, and not elsewhere. Well; but though neither of these worships must long continue, yet for the present, one is right, or one is better than the other. Which is that? Not yours (saith Christ,) but ours; Yours is stark naught, for ye worship ye know not what: your worship hath no word of God instituting or warranting it: but we worship that we know; our worship is grounded upon the Word of God: Rom. 3.2 [For Salvation is of the Jews] i. e. to them are committed the Oracles of God; The saving Doctrine of the Covenant of Grace, is among the Jews. Diod. in loc. with them, is that word wherein they have a saving manifestation of God in Christ (though not yet so clear as shall be) and a discovery of the right way of worshipping God unto Salvation: and surely this is the right worship, which is taught and warranted by the Word of God. Object. But if the Jewish worship be grounded upon the Word of God, how shall it be abolished? Sol. To this Christ answers, that God had prescribed and appointed that way of Mosaical worship, not for perpetuity, but only to continue till the fullness of time should come; Gal. 4.1, 2, 3, 4. Heb. 9.10 till the time of Reformation; i. e. till the time of the New-Testament, when (all that was signified by those Ceremonies and outward Services, being fulfilled in Christ) that temporary Ceremonious worship shall be changed into a spiritual and more excellent worship, which shall neven be abrogated: And Christ tells the Woman, that now the term of that Levetical worship is expired, (the Messiah being come to put an end to it. Here is the sum of Christ his Answer. There is a double Word of God respecting his worship; One Word concerning the Levitical worship, delivered by Moses, which was to be in force till the coming of the Messiah; that word belongs not to the New-Testament worshippers. There is another word concerning the Spiritual Worship of God, that is perpetual; which word also the Patriarches before the Law, and the godly under the Law, did observe; (though both before and under the Law, it was hooded and clothed (as it were) with certain Ceremonies appointed by God; but now in the New-Testament, this is the voice and plain open expression of the Gospel-word, [The true Worshippers, shall worship the Father in Spirit and in Truth.] This is the Connection of the words, which I have made out as plainly and as briefly as I might. The Text is an assertion of the true nature and state of right Gospel-worship, Text divided & with a double reason to confirm it. Gospel-worship is asserted to be a worship in Spirit and in Truth. Now of this there are two Demonstrations. 1. The first Demonstration is drawn from the Will of God: The Father requireth such to worship him: God stands upon it, to have such Worshippers, and this is the worship which he commandeth, which will please him. 2. The second Demonstration is taken from the Nature of God; he is a Spirit, a pure spiritual Essence; therefore the worship done to him must be Spiritual, answerable to his Nature. The true Nature and state of Gospel-worship is asserted in the former part of the Text: The true Worshippers shall [now] worship in Spirit and in Truth. I shall a little open these words, and then conclude something from them: opened. The hour cometh, i. e. the time is at hand: Here he teacheth, that the Mosaical Ordinances were not perpetual, but imposed only for a time, and that they were at this time even out of date. Yea, the hour [now] , viz. in part, Christ being come, hath already obscured the grace of the legal-worship: and Now is the time of reformation: Now the time is come, that the true worshippers shall worship after another manner: The Temple and Priesthood, and ritual worship, which hitherto have been used with approbation, must henceforth be laid aside, and now the Father must be worshipped [in Spirit, and in Truth.] To let pass these various acceptions of the terms, Spirit and Truth; I shall only show you what is the import of these terms here; what it is to worship in Spirit, and in Truth. That we may understand this, we must note the Antithesis, here intended by our Saviour; he opposeth Gospel-worship to both the former worships spoken of in the Context; that of the Samaritans, and that of the Jews; the Samaritan worship was hypocritical and counterfeit, not that which God had appointed, for the internals or externals of it; it was heartless devotion, and uninstituted worship; and the Jewish worship, as to the external part of it (as instituted by God) stood in Meats and Drinks, and divers Washings, and Carnal Rites, and Ordinances, so called by the Apostles; Heb. 9.10 and the institution of that worship is said to be The Law of a Carnal Commandment; Heb. 7.19 and the generality of the Jews were so grossly carnal in their apprehensions of the business of Religion, that they stuck in the outward Ceremonies, having no respect at all to internal and spiritual worship, nor minding that which was signified by those carnal rites and shadows: but if the Ceremonial Law were observed in offering Sacrifices, and in the point of Meats, and Drinks, and Washings, etc. they reckoned that all was well enough: This is that which God upbraideth them with, and for which he sharply reproveth and threateneth them. Now according to the Antithesis here intended; [Spirit] signifies the heart, and it's renewed spiritual motions and affections, together with the expressions of those affections, in such outward actions as necessarily flow from them: [Truth] signifies sincerity, as opposed to hypocrisy; and it signifies the very substance and kernel of Religion, that worship which is rea● and substantial, which stands in the Truth of those figures and shadows, that which was figured by those legal Sacrifices, and other ceremonial Ordinances, that which is indeed the thing that God looketh after; and [Truth] likewise importeth a consonancy to the Word of God. True worship is that which is ordered and commanded by God, that which is according to the Rule. So then, worship in Spirit and in Truth is opposed to the Carnal Ceremonious worship of the Jews, and to the heartless and devised worship of the Samaritans, which was a false worship, wanting the Rule of God's Word, appointing and warranting the matter of it, as well as the truth of a good heart, for the manner of performing it. Worship in Spirit and in Truth is sincere, spiritual, instituted worship, Scripture-worship, which hath the Word of God, for its foundation and rule. This is true right Worship. Obj. Did not the true worshippers in the Old Testament, worship God in Spirit and in Truth? Answ. God is always the same, so that from the beginning of the world he was never pleased with a worship not spiritual and true; and undoubtedly, the godly worshippers among the Jews, worshipped spiritually, in Spirit, and truly, in Truth; but yet in the worldly Sanctuary at Jerusalem, and in shadows and figures; and with the observation of many outward Ceremonies: so that in show, and as to the external part, their worship was Carnal; we may say that the Worship under the Law, was in its substance, and soul (as I may call it) spiritual; but in respect of the outward shape and body of it, it was in some sort carnal and earthly: Whereas the New Testament worship is in Spirit, without such a carnal body and covering of Ceremonies, and in Truth without figures and shadows. Obj. 1 With outward Ceremonies. But do not we now under the Gospel worship God, as bowing the Knee, lifting up the Hands and Eyes in Prayer? etc. And are not our Sacraments, as to the visible matter of them, carnal Elements? Answ. The former sort of these Ceremonies are natural, such as flow from the Nature of the thing, and serve to a lively expression of the inward motions and affections of the Soul, and so appertain to the worship, which is in Spirit; for spiritural worship is not only the inward affection, but also meet outward declarations and expressions thereof in action. As for the latter sort of Ceremonies, viz. the Sacramental Rites, they are instituted by God himself; but they are so sew, and so plain and significant, that they do not at all diminish or obscure the spirituality of the Worship. Now to fetch some Doctrine out of the Text. Doct. That which I shall conclude from thence, is either implied, or expressed in the words. The Doctrine employed is this: That true Gospel-professours are true Gospel-worshippers: Doct. 1. implied. All true Christians do indeed worship God: Our Saviour here speaks of Christians in contra-distinction to Jews and Samaritans; and this is the description and Character of them; They are true worshippers. The Doctrine expressed, is this. Doct. 2 Doct. 2. expressed. That true Gospel-worship is that which is performed in Spirit and in Truth. Doct. 1 Doct. 1. True Gospel-professours are true Gospel-worshippers. I shall in a word open the Subject, Explication of, and insist a little on the explication of the Attribute. The Subject of the proposition, 1 the subject. Gospel-professours; These are such as own the Doctrine of the Gospel, and profess the Name of Christ, profess themselves to be of that Religion which the Gospel teacheth; and they who hold forth such a profession, are called Christians. Now profession is either feigned or unfeigned, either in hypocrisy, or in sincerity, either a profession in word only and in show, or that which is a profession indeed and in truth. Now our Doctrine doth not speak of all profession, (as to say, that all who profess themselves to be Christians, are Gospel-worshippers) but of true professors, such as are Christians indeed; all that do with judgement own, and with affection embrace, the Doctrine of Christ, and sincerely profess the Christian Religion. These are Gospel-worshippers, and do truly worship God: This is the Attribute of the proposition, 2 of the Attribute which cometh now to be explained. Quest. What is it to worship God? What is carried in this notion of worship, when it is related to God as its Object? Answ. Religious adoration, or the Worship of God, is either natural, or instituted. 1. Natural-worship I call that which doth arise from the consideration of a Deity, that which Nature itself will tell us is due unto God. Whoever acknowledgeth that there is a God, will easily acknowledge that he is to be worshipped, i. e. believed, feared, loved, invocated, trusted in, etc. 2. Instituted-worship is that which depends on, and answers to, the Revelation of God's will, any way or means appointed by God for the exercising of Natural worship, which is due to God, as God; any work or service of divine institution, to be performed unto God: This Notion of worship, in such a strict sense of the word, is especially to be considered of in the prosecution of the second Doctrine; but now in the first point, I shall take it in the largest sense of the term; and you may take this description of it. True Worship, Worship described is a Religious holy observance of, and obedience to, the only true God, as our God, in all things commanded by him; performing all duty in Faith, through Jesus Christ the Mediator, unto the glory of God. I shall give you the sense of this Description in five conclusions. Description explained. Concl. 1 1. The Object of Religious worship is God, the true God, our God. This first Conclusion hath three Branches, Trimembris. 1. God is the Object of Worship: Religious worship is to be exhibited only to God the Father, Son, and Spirit; to him, and to him only, must our worship be directed; for worship is a Solemn acknowledgement of a Deity: Therefore the Scripture holds out to us this Object of worship, excluding all others; 1 Sam. 7.3. Prepare your hearts to the Lord, and serve him only: Mat. 4.10 Thou shalt worship the Lord thy God, and him only shalt thou serve. 2. We must worship the True God, or worship God [as God]; therefore we must have true apprehensions of God, right conceptions of him in his Nature, Attributes, and Properties, and a true knowledge of God in Christ, and as he hath revealed himself in the Covenant of Grace. 3. God must be worshipped and served [as our God] with an appropriation of him to ourselves, apprehending our Covenant-Relation to him, and Interest in him: Thou shalt worship the Lord [thy God] God, the true God, our God, is the sole Object of Religious worship. Concl. 2 2. The right worshipping of this our God, is a religious, holy observance of him, and obedience to him; so that true, full worship, takes up the inward and the outward man; and takes in all sorts of duties, and all points of obedience: there is an Universality, both respecting the Subject of worship, which must be the whole man, and respecting the Parts of worship, how far it is to extend in point of duty; to all duty, it must be whole obedience. First, Inward worship. there must be the worship of the inward man; heart-worship, soul-worship, which consisteth in 1. A right knowledge and acknowledgement of God, as he hath revealed himself in his Word and Works. And 2. A Religious holy affection toward God, thus known and acknowledged; for we must know, that the Law of God, which is the rule of his worship, is Spiritual, reaching the understanding and affections, and all the powers of the Soul. We have both this knowledge and acknowledgement of God, and this affection toward God, called for by Moses; Deut. 6.4, 5. Hear O Israel, the Lord thy God is one Lord; (know this) and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and withal thy might. Now Religious holy affection towards God hath in it, and noteth out to us, Internal duties. all the internal duties of worship, which are the Souls more immediate actings, wherein we glorify God: It cannot be expected, that I should name them all; I shall but touch upon some few specialties. 1. 1 Faith. Faith is one part of the Internal worship of God: I say, Faith to believe God, and Faith to believe in God; for there is a great difference between these two. And the first of these, viz. to believe God, is to be taken in a double sense; 1. 1 To believe God. Credere Deum, to believe the Being of the true God; that there is a God, and that he is such a God as the Scripture speaks him to be. 2. Credere Deo, to assent unto, and be thoroughly persuaded of, all that God hath spoken in his Word; so submitting our judgement, and stooping our reason to God's revelations, resting satisfied with them: This surely is part of that worship and honour which every soul oweth to God; To believe God his Being, and to believe his Say. Then, 2 To believe in God. to believe in or on God, is, to have the Soul carried by Faith unto God in Christ, as my God and Father; and to apply to myself the promises of Grace, which in Christ, are yea and amen. So casting myself upon God, and depending on his Fatherly goodness, for all good things for Soul and body. This Faith is to be looked upon, as a virtue or work of the Soul, which appertaineth to, and is part of, the inward worship of God. 2. 2 Love. Another ingredient of Divine internal worship, is Love; when knowing God to be the chief good, and apprehending our own interest in him, we love him truly, and above all other things; desiring nothing so much as communion with him, and to be conformed to him: This worship is called for in Scripture; Mat. 22.37. Thou shalt love the Lord thy God withal thy heart, and withal thy soul, and with all thy mind. 3. 3. Fear. The fear of God, is the internal worship of God, when reverencing the Word of God, and the Majesty, and Holiness, and Justice of God, we fly sin, as being fearful to offend God, and careful to please him in all things: This holy fear is called for in many places of Scripture; Deut. 6.13. Thou shalt fear the Lord thy God; Fear the Lord ye his Saints: Psal. 34. ● In thy fear will I worship, saith David: This fear of God is such a special part of inward worship, that is is (not rarely) put for the whole worship of God, for all Religion and godliness: The Prophet Esay saith: Isa. 29.13 Their fear toward me, is taught by the Precepts of men. Our Saviour quoting this Text, gives us the sense of it thus; Mat. 15.9. In vain do they worship me, teaching, for Doctrine, the commandments of men. 4. 4. Repentance. True Gospel-Repentance, which comprehends Faith in it, and is the turning of the whole Soul unto God, looked upon as an effect of Sanctification, is the internal worship of God. When we acknowledge our sins, and, acknowledging them, bewail them, and cast ourselves by Faith upon the Mercies of God, through the Merits of Jesus Christ, firmly purposing, by the help of Grace, to abstain from sin, and to obey God in all things; herein we give God the glory of his Omniscience, and Holiness, and Justice, and Mercy; and this is surely to worship God, when in our hearts we reverence him, and give him the glory of his Attributes. This is that worship which Paul taught; Repentance toward God, Act. 20.21. and Faith in our Lord Jesus Christ. 5. The inward worship of God, is, with a thankful heart, to acknowledge the goodness and beneficence of God towards us; looking upon ourselves as utterly unworthy of any of his gifts; seriously purposing to glorify our good God. I might multiply particulars, wherein the internal worship of God consisteth: But these few hints shall suffice. Secondly, Outward worship. As concerning External worship, I shall only hint what it is in general: To worship God Externally, is sincerely and regularly to profess and practise true Religion; carefully and conscionably endeavouring to perform all outward duties incumbent on us by the command of God: I say, sincerely to profess and practise true Religion in performing such duties. Note. Note this by the way, Though Internal worship may be where there is at present no acting of that which is External, yet there is no External worship (which is indeed worship) without Internal: that which is only an action of the outward man, (merely bodily exercise) and not an act likewise of the inward man, the act of the heart and Soul moving toward God, that is not the worship of God: However the Soul may and doth often act toward God in holy Worship, in Faith, and Love, and godly Fear, etc. when no visible, external act of worship is put forth; when there is nothing done in point of worship, that may fall under the notice of man. But this I pray observe, That worship which is merely External, is not (to speak properly) any worship at all, but mere hypocrisy, and formality, and carnal compliance, and conformity to custom; so that you are not true worshippers before God, and in his account, and so are not right Gospel Professors, and real Christians, if your worship be only External; if you satisfy yourselves in performing the outward acts of duties, not drawing near to God with the heart; this is to bring flesh to God for an Offering, and this is not reasonable service; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God is a Spirit, and it is reasonable to offer to him, that which is suitable to him, spiritual service. And as they are not Gospel-professors, or true Christians, in the account of God, who worship not him with an internal spirit-worship, though they be never so frequent and constant in external acts of Religion; so they that will not afford God the service of the outward man in public and private actions of Religion and Worship, do declare themselves to men, not to be real Christians, or Gospel-professors, because they are not Worshippers of God; For as God observeth the heart, and judgeth according to what he findeth there, so man judgeth according to the outward appearance. They who have no care or desire to worship God outwardly in the way of his own Ordinances; it is sure that they do not worship him inwardly; do not acknowledge him, nor believe in him, nor love him, nor fear him in their hearts. Thus you see, that true Worship takes up the inward and the outward man. Concl. 3 3. As God is to be worshipped with the whole man, so with whole Worship: Our Worship must extend to all duty: God must be observed and obeyed in [all] things commanded by him; in point of Worship, we must do that which God hath commanded; only that, and all that, and as commanded by God. 1. Only that which God hath commanded: Seeing all Worship is to be directed to God, we must for the matter and substance of Worship be directed and ordered by God, that we may know it pleaseth him; and that what we do, may not be excepted against, with a Quis injunxit? Who required this at your hands? The Word of God is the Christian's Rule for his whole practice; nothing ought to be done, but what the Scripture commands or allows. 2. In worshipping and serving God, we must have respect to the whole revealed Will of God; to do all that he hath commanded: Ye shall observe [all] my Statutes, Leu. 19.37. and [all] my Judgements, and do them: Mat. 28.20. Ye shall teach them to observe and do [all] things whatsoever I have commanded you: We must not half it with God in the business of Religion. 3. That which we do in the Worship of God, the matter whereof is God his Command, must be done [as commanded] with conscience of God's Command, & in Obedience to it, with respect to God's Will, that in doing it, we may please him; I will praise the Name of God, saith David; Psa. 69.30.31. This shall please the Lord: Paul prayeth for the Colossians, that they may Walk worthy of the Lord unto all well pleasing. Col. 1.10 This is that which a Christian should look to in all his services: This is my duty, God hath commanded it, and in doing this I shall please God; therefore I will do it. Thus I have briefly shown you the extent of worship, respecting the matter of it, all duty, omne praeceptum, all that God hath commanded, with a limitation, tantum praeceptum, only that which is commanded, and a regulation, quâ praeceptum, as commanded. Concl. 4 1. What we do in point of Worship, must be done in Faith, through Jesus Christ the Mediator. There are divers significations of the Word [Faith] in Scripture, which I shall not now trouble you with, but shall plainly show the meaning of this fourth Conclusion; for the opening of our description of Worship. 1. We must worship God [i● Faith] i. e. with knowledge, being well resolved in our ow● judgement and conscience, that what we do, suits with the mind of God, and so that it is his worship, that which he requires and approves of; as the Apostle in the case of indifferent things, in point of eating or not eating such and such Meats, and touching the observation of days, saith, Rom. 14.5. Let every man be fully persuaded in his own mind: This is the Apostle his meaning there. Though to eat, or not to eat be indifferent in itself; yet let every man take heed in eating, or forbearing to eat, and see that he doth it with knowledge; being well persuaded that what he doth, is pleasing unto God. Let him that eateth be sure, that he doth not sin in eating; and let him that forbeareth be sure, that he offends not God or his brother in forbearing. Now, whereas the Apostle requires such a full persuasion about things indifferent; much more is it required about necessary things, which God hath commanded or forbidden, that in these matters we be well resolved of what we take up in practice. A man may do that which God commands, and forbear that which he prohibits; and yet sin in such an action or omission, because what he doth, he doth not with knowledge, his action proceeds not from a judgement well informed, and so he doth it not upon good grounds: It greatly concerns us, that our worship be according to knowledge. Whatsoever is not of Faith (in this sense) is sin; It is sin for us to do any thing in the worship of God, ignorantly and doubtingly: we must be well persuaded that the action pleaseth God, as knowing that he hath commanded it, or allows it. 2. There must be [Faith] in our worship, i. e. Faith to eye God, and to deal with him, in every religious duty or exercise. Faith to believe in Prayer, that God can and will hear and help, and give us that which we ask in his Son's Name. Faith in reading and hearing the Word of God, to believe that it is true in its predictions, and promises, and threaten, and to apply it to ourselves. Faith in the use of all Ordinances, to believe that God will accept us in them, and bless them to us for good. There must be Faith to see assistance in the power of God, and to fetch strength from the promise, T. M. and to see acceptance in the Grace of God, and a Reward in the Bounty of God. This Faith must be in our Worship, that it may be pleasing to God, and profitable to us. 3. God must be worshipped and obeyed in Faith [through Jesus Christ the Mediator] i. e. There must be an application of the promise of Grace, and an affiance on Jesus Christ, for the acceptance of our persons and services. Without a Mediator we cannot come near unto God; our best services are so faulty and so filthy, that in themselves they are rather a dishonouring of God than otherwise, and therefore cannot be pleasing to God, but only through Jesus Christ, in whom the Father is well pleased. Therefore when we worship God, we must gather into Jesus Christ, and lay hold upon his Righteousness; and present our services to God through Christ; and leave our duties with Christ to be offered by him to his Father, and our Father, that they may be accepted through him, as from him, and for his sake. I shall insist a little longer upon this forth Position, that we are in hand with, further to evince the necessity of Faith in the Mediator, unto a right worshipping of God. First, I shall show it respecting Prayer in particular, and then respecting all Worship in general. First, respecting Prayer, Faith is necessary, To set Prayer on foot, and To carry on the work and duty of Prayer, and To the concluding of Prayer with an Amen, and To keep the heart in a right frame after Prayer. 1. It is necessary to set Prayer on foot, or to bring the Soul to Prayer: Can a man have any stomach to go and crave, and make request, where he hath no hope to speed? Now where effectual Faith is not, there can be no hope to speed in any suit to God; and that upon this twofold account. 1. It is upon account of the relation, in which any soul standeth unto God, that it can have any hope of obtaining that which it seeketh from God: It is the consideration of God his Fatherhood and our Sonship, that must bring us to Prayer, giving us encouragement to go to God with our petitions. The Prodigal, saith, I will arise, Luk. 15.18. and go to my Father. A Child hath reason to hope that his Father will hear him, and do for him, when he cannot expect it from a stranger. Now, how come we into the Religion of God, to have him to be our Father? How come we to have the Sonship of Christ upon us, by virtue of which we may be admitted into the presence of God, and be received by him? See that Scripture; John 1.12. As many as received him, to them gave he this Power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (this Privilege) to become the Sons of God; even to them that believe on his Name. Ye are all the children of God, Gal. 3.26. saith the Apostle, by Faith in Christ Jesus. 2. We cannot stand before God without Righteousness, and this the Soul hath not of its own, in itself. We cannot look upon ourselves, but as sinful guilty persons, nor upon our duties, but as very defective. The Righteousness which we must have, that we may be accepted of God, must be a Righteousness out of ourselves, fewer Righteousness, viz. the Righteousness of Christ, which yet must be ours, that it may do us good: Now it becomes ours by Faith; the Righteousness which gives us access to God by Jesus Christ, is the Righteousness of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 3.22. the Righteousness of God which is by the Faith of Jesus Christ, unto all and upon all that believe: Now for as much as without this Righteousness we can have no hope God-ward; How can we with any confidence draw near to God, till such time as by Faith we close with Jesus Christ, and apply his Righteousness to ourselves? Upon this account Faith is necessary to set Prayer on foot, to set the Spirit of Prayer on work. 2. Faith is necessary to carry on the work of Prayer, and for the discharging of the duty. 1. That we may with humble, holy boldness, with a Childlike confidence, pray unto God: Eph. 3.12 In whom we have boldness and access with confidence, by the Faith of him. 2. That we may lift up holy hands in Prayer. I will, saith the Apostle, that men pray every where, 1 Tim. 2.8. lifting up pure hands, without wrath or doubting: It is Faith that purifies the heart; 2 Cor. 7.1 Having these promises, let us cleanse ourselves form all filthiness of the flesh and spirit. Revelations concerning the Love and good Will of God, concerning Christ, and Grace, do purge the Soul that takes them in. 3. Faith is necessary for the enlarging of the heart in Prayer: and to make us lively and earnest in praying: I believed, therefore have I spoken. The believing Soul will utter itself, and even pour itself forth before the Lord: being persuaded, it shall through Christ obtain, at the hands of God, that Grace which it sues for: but the Unbelieving heart is straitened; and where Faith is not, fervency cannot be; and where fervency is not, the success of prayer is doubtful, at least. The effectual fervent Prayer of the Righteous man availeth much 3. Faith is necessary to the concluding of our prayers with an Amen; testifying, as our desires to have our petitions granted, so our reliance on God, and a penswasion that he will, for Christ his sake, grant our requests: For it is by Faith that we leave our prayers with Christ, in whom all the promises of God are Yea and Amen. 4. Faith sets and keeps the Soul in a right frame after Prayer. 1. It sets the heart at rest, and keeps it quiet. When I consider that Christ hath the offering up of my prayers, and that God will not throw aside any of the petitions which his dear Son brings to him, this quiets my heart: 1 Sam. 1.18. When Hanna had prayed, she did eat and her countenance was no more sad: If she had not Faith, her stomach would have been no better, nor her heart quieter after Prayer, than it was before: but now believing that God had looked on the affliction of his Handmaid, and that he would give her that blessing which she prayed for; now, I say, she goes away rejoicing in the goodness of God, apprehended by Faith, and eats her bread with a merry heart. David being among many enemies, and in the midst of dangers, Psa. 3.5. having prayed, could lie down and take his rest; believing that the Lord would preserve and deliver him, as he had prayed. 2. Faith sets the Soul, and keeps it, in a patiented, waiting frame; and this is that which God requires, and that which he loves; psa. 27.13, 14. I had fainted, saith David, unless I had believed to see the goodness of the Lord in the land of the living; wait on the Lord, etc. David's Faith resting on the promise of God, upheld him to wait on the Lord for the accomplishment of his promise. The Apostle tells us, Hebr. 10.36. We have need of patience, that after we have done the Will of God, (viz. in praying, and using such means as God hath appointed) we may receive the Promises: There is a Promise of God to waiting Souls; Isai. 30 18 Blessed are they that wait for him: Now it is only the believing Soul, that is a waiting Soul; Isai. 28.16 He that believeth, will not make haste. The godly are spoken of Psal. 123.2. as having confidence in God, and waiting for his goodness. 3. Faith keeps the heart in a praying disposition & frame, sets the Soul on work, to pray again and again, often to ask the same things, till we have a clear and full Answer from God: And Faith makes the Soul importunate with God, still rising higher and higher in holy importunity: I believe that this Mercy will come, in answer to Prayer; therefore I will pray instantly that it may come, and constantly till it doth come. Thus Faith is necessary with respect to prayer-worship, which is indeed a principal part of the Worship of God. Secondly, Faith is necessary to the Worship of God in general, or to all Worship: and that upon this account, or for these reasons: 1. Because, to the worship of God, there is required a knowledge of his Will, and of the Rule of Worship; and an assent unto, and approbation of, the Truth, and Holiness and goodness of his Revelations, and an Interest in him: Can a man worship he knows not whom? or when he understands not how, he is to worship? or when he is not persuaded in his own conscience, that what he doth is right? or when the Soul hath no recumbency on the Object of Worship? Now this knowledge, and this assent, and this persuasion, and this recumbency, is Faith. 2. Without Faith the Soul hath no way to God, and so cannot draw nigh to him in Worship: Jesus Christ is our only way to God, in him we have access with boldness and confidence to the Throne of Grace: Now it is Faith in Jesus Christ, which gives us the benefit of this way; no Faith, no Christ; no Christ, no way to God; no possibility of any approach unto him without a Mediator; for God out of Christ is a consuming Fire, and poor Christless Souls have cause to fall into trembling, when they think of God. Now faithless souls, are Christless; and without Faith the Soul hath no access unto God, or communion with him; therefore Faith is necessary to the Worship of God: It is only in this way of recumbency by Faith on Jesus Christ, that the Soul hath any peace toward God, and hope and comfort in its approaching unto him. While we look unto weak, corrupt, sinful Self, and upon our own imperfect, faulty, sinful performances, there must needs be doubts and fears, and unquietness of spirit; Being justified by Faith, Rom. 5.1 we have Peace toward God: [Peace] i. e. that tranquillity of Conscience, or that comfort and joy, which a Believer hath in a Conscience sprinkled with the blood of Christ, and that boldness which he hath toward God, as being his Father in Christ Jesus. 3. Faith is necessary, to the worship of God, because where Faith is not, there can be neither will nor ability for any hold action, for any duty of worship: What desire can the Soul have to draw near to God, till it hath some hope through Christ of its acceptance with God? till it hath some holdfast on the Covenant of God his Love? so long as the Soul is estranged from Christ, it is a stranger to God, and God is a stranger to it: Till there be an Union between Christ and the Soul, (even a Marriage Union) there will be no desire of Communion or Spiritual Intercourse; Christ his Spouse is delighted to see him, even through the lattices, to hear his voice at the door, but she rejoiceth greatly to be with him in the Galleries, to have his company in the Chamber; delighteth to enjoy him in Ordinances, and converse with him in worship: Where there is such an Union to Christ, there is pleasure in seeing him, and hearing him, joy to be with him. The Soul having tasted the sweets of his Love, desires to be led up to a more full enjoyment of him; and so is making toward him in the use of means, in attending on Ordinances, and performing Duties. Now this Union, between Christ and the Soul, is by the means of Faith; it is by believing, that the Soul comes to be one with Christ, and so to be desirous of conversing with him, to delight in his Ordinances and Worship. Again, It is by Faith, that the Soul, being made one with Christ, doth fetch strength and abilities from Christ, without whom we can do nothing that good is: Of Christ his fullness, the believer receiveth grace for grace: Christ dwelling in the heart by Faith, makes a holy heart, is the worker of Grace in the heart, and furnisheth the Soul with abilities for Duty; that the Soul being justified, and so sanctified by him, may serve God, and worship him acceptably. Lastly, There is one thing more, which is considerable in the description of Worship, viz. the End of it; concerning which, our Conclusion is this. Concl. 5 5. The main end which we must aim at in all our Worship and Service, is, That God may be glorified by us. This is God his great end of all his Works, of all his appointments and Commands, even his own Glory. God hath made all things for himself, and he will have all to be done to him: 1 Cor. 10.31. Do all to the glory of God; we are called upon to glorify God in our souls, 1 Cor. 6.20. and in our bodies. Then may we be said to glorify God, when apprehending him to be such a God, as he in his Word and Works hath discovered himself to be, we make a suitable profession in Word and Deed, really acknowledging his Power, and Wisdom, and Holiness, and Goodness, and Faithfulness, and the rest of his Attributes and Properties, reverently and humbly worshipping and serving the only true God, to whom all Worship and Service is due from us; referring all our actions to the right end, terminating all in him: Paul would have the Philippians to be filled with the Fruits of Righteousess, Phil. 1.11. which are by Christ Jesus, to the praise and glory of God. Thus I have finished the Explication of the Point, explaining the Subject briefly, and the Attribute more largely. Proof. Now for Proof of the Doctrine, I shall refer you to the whole Sacred Story; Look thorough the Book of God, and you shall find it verified in all true Professors, that the Scripture maketh mention of; they were all worshippers of God. I shall give you two words for the demonstration of the Point, viz. That true Professors of the Christian Religion, are worshippers of God, according to the Principles and Rules of the Religion which they profess; that real Christians do indeed worship the Father. The first Demonstration shall be 1. From the true state of Religion, 1. Demonstration. and of a profession of Religion. Religion properly notes a right acknowledgement, and holy pure worship of God, according to the rule laid down in his Word. And Profession, is a plain, open, declaration of our owning, embracing, and adhering to, the true Religion. Now, Profession may be either that which is verbal only, or that which is real, as well as verbal; and the profession real may be either regular or irregular. A Verbal profession, practically contradicted, is invalidated by such a contradiction, so that it is to be accounted as no profession: He that in word professeth himself to be of the Christian Religion, i. e. a Worshipper of God in Christ, and yet in practice, is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] one that doth not worship God; surely he is no true Professor: Nor is he a true professor of Religion, who, though he doth act something in the worship of God, yet acteth not according to the rule of true Religion and worship. Religion and Christianity is not a mere Notion, but it is something Practical; it notes not only the Minds reception of, and the Wills subscription to, the principles and rules of Christianity; but also the framing of the heart, and of the whole man, to be acting and working in those Principles and Rules. Thus stands the Argument. A true profession of Christianity, is real; there is practical Religion, and Christianity in the life; and it is Regular, so that the business of Religion, the true Professor acteth according to Rule; therefore they who truly profess the Christian Religion, and are true real Christians, are real and regular Worshippers of God the Father. 2. It must needs be, 2. Demonstration. that true Christians are real worshippers of God, because they are possessed and acted by the Spirit of God and Christ; which Spirit is the efficient of holy Worship, leading Souls to it, and acting them in it: Every thing acteth according to its Principles; Principiatum respondet suis principiis. Christians are principled by the Spirit of Christ, which doth efficaciously incline and govern them to do that which is pleasing to Christ. The Spirit's in-Being, is argued by the Spirit his working in the Soul: The Spirit of Christ is a sanctifying Spirit, that sets the heart right toward God, and orders the conversation aright, in all points of holy Obedience; so that they who have this Spirit, must needs be worshippers of God. Now I have dispatched the Doctrinal part of my Discourse; Application. I come to Application: I shall make but two Uses of the Point; The first for Conviction; the other a Use of Exhortation. Use 1 First, for Conviction: And as the way or Medium to the Conviction aimed at, Conviction. I shall propound this clear Inference from the Doctrine. If all true Gospel-professors, be true Worshippers; then they who are not true Worshippers, are no● true Professors. Now, if we come to try the hearts and practices of people, by the description of true worship, what a multitude of nominal Christians shall we find, that are by our Doctrine shut out of the number of true Professors, and real Christians? How few Souls that are religiously observant of God, and obedient to him? Where there i● no observance of God, and obedience to him, there is no true profession of Religion; where there is no care to conform to the mind of Christ, there is no rea● Christianity: What a number o● Souls are there, that do not believe, do not love God, do no● turn to him, do not thankfully acknowledge his goodness toward them, do not set themselves to glorify him for his Mercies? Ah Souls! Do you choose God for your portion and chief good? Do you affectionately accept of Jesus Christ to be your Saviour and Lord, not only acknowledging his Sufferings, and accepting of Pardon and Salvation through him, but also acknowledging his Sovereignty, and submitting to his Government and way of saving? Where there is not such a choice of God, and such an acceptation of Christ, there is not that Faith which is a part of Internal Worship. Do you love God above all inferior earthly things, loving these things but with a love subordinate to the love of God? Where God is not thus loved, the Soul doth not worship him. Now, alas! how doth Self-love, Creature-love, love of the World, yea, and the love of Lusts, shut God out of the affections of very many of us? Where is that fear of God to be found, which, in all addresses to God, composeth the Spirit by an awful apprehension of that infinite distance which is betwixt God and Us? Where is that fear of God, which fenceth the Soul against temptation unto sin, and is operative and instrumental unto holy walking? How few true Penitents are there, that disallow and detest fin, and carefully abstain from it; and do actually resist it, and turn from all sin unto God, unto Piety and acts of Religion? Now Friends, If you do not believe, do not love God, and fear him, and turn to him, what Religion is in you? what is your Profession? where is your Christianity? And now, for external Worship, to try men upon that account. Some are not worshippers so much as in appearance, practise no worship in their Families, and seldom appear in the place of public Worship. And some there are (alas! how many) that are worshippers only in appearance; their Worship is merely External, they draw not near to God with their Spirits in any act of Worship; nor is that which they do in point of Worship, done with Conscience of God's Command, or with any respect to his Glory, or with Faith in the Mediator. And how much vain Worship is taken up, which is not ordered by God, but by men; which is not according to pure, holy, divine Institutions, but according to corrupt, rotten, human inventions? Now gather up all this, and hence take conviction home to yourselves. You that do not acknowledge God in your hearts and lives: You that do not believe his Revelations, and believe in his Son; You that love the world, and love sin, but love not God; You that do not reverence the Holiness and the Majesty of God, that stand not in awe of his Word, that are not afraid to sin against him; You that will not turn from your sins unto God; You that regard not to worship God in public and in private; and you whose Worship is merely External: Take Conviction to yourselves, that you are not right Gospel-professors, or real Christians, forasmuch as you are not true Worshippers. Use 2 Being thus convinced, learn what it is truly to Worship God, Exhortation. and become true Worshippers: Labour to know the Lord, and acknowledge the true God; and believe in God, and love God, and fear God, and worship him regularly, according to the Scripture-rule, as ever you desire, that God should look upon you as Christians, and own you as true Professors of Religion. Now that you may be a little quickened; Motives. If you look into the Word of God, you may thence take up Arguments fit for you to press upon yourselves, that you may be persuaded to give yourselves up unto this Counsel. The Apostle tells us, Heb. 11.6. that God is a plentiful rewarder of them that diligently seek him: that call upon his Name, and worship him, and trust in him; so that it is not in vain to serve the Lord: There is profit in keeping his Ordinances: Though our Worship must not be mercenary, we must not look only or chief at the reward, serving God for ourselves, for our own advantage; yet having looked at God his Glory, and aimed at a conformity to his Will, we must go on in God's way, looking to the reward, for our support and encouragement. The Apostle presseth this Argument upon himself and others; Heb. 12.28. Wherefore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may serve God acceptably, with reverence and godly fear; and this he illustrateth by insinuating the danger of not worshipping and serving God; for our God is a consuming Fire. And with this Argument Moses presseth the people of Israel, to a care of true Worship, and due Obedience; Take heed unto yourselves, lest ye forget the Covenant of the Lord your God, Deut. 4.23, 24. etc. for the Lord thy God is a consuming Fire, even a jealous God. God hath power to destroy those that despise his Worship; and he will not spare in the day of Vengeance, but will pour out his Wrath upon the Families that call not upon his Name, upon the people that will not worship him: They that will not worship God, but sleight and despise all Counsels and Exhortations thereunto, shall perish as the Enemies of Christ, that will not have him to Reign over them. In Isa. 65. we may read severe threats against those that would not worship God according to his Will, and sweet Promises to his faithful Servants and true Worshippers: Ye are they that forsake the Lord, Isa. 65.11, 12, 13 and forget my holy Mountain, etc. Therefore will I number you to the Sword. etc. Behold, my Servants shall eat, but ye shall be hungry, behold, my Servants shall rejoice, but ye shall be ashamed, etc. God, Mal 3.16 17, 18. by the Prophet Malachy, tells us, that he will own true Worshippers, those that fear him, and serve him, they are dear and precious to him; his Jewels, and he will deal Fatherly and lovingly with them; Then shall ye return, and discern between the Righteous and the Wicked, etc. It shall one day clearly appear, what difference there is between the godly and the wicked; what difference God puts between the one and the other; when he shall deal with the one as a tender Father, and in great Mercy save him; and with the other as a severe Judge, and in great fury destroy him. I will add but one word more, to excite you to a care of worshipping God aright: Look again into the Scripture, and you shall find that God hath engaged his Name, and his Truth, to save the people that call upon his Name, that worship him in Truth: See for this, Rom. 10.13. Rom. 10.13. The former verse endeth thus, The same Lord over all, is Rich unto all that call upon him. Now he doth by Scripture confirm this, [that God is rich in Mercy to all true Believers, and holy Worshippers] he calls in the Prophet Joel to attest this; For whosoever shall call upon the Name of the Lord, shall be saved. Here is a promise of Temporal and Eternal Salvation, to such as in Faith, worship God with a holy Worship: They shall be saved with a temporal Salvation; saved in trouble, i. e. supported under it, and saved from trouble, in due time delivered out of it: and they shall be Eternally saved, delivered from the Wrath to come, and received up to Glory, to live with God for ever. Now, let this be the great Argument to persuade you to become Worshippers of God, to acquaint yourselves with God, and give yourselves up to him, to search out, and to study his Will, and to give him the Worship and Service of the inward and outward man; performing all outward Worship regularly, according to the Scripture-Rule. The Text last mentioned, tells you who shall be saved; viz. They that call upon the Name of the Lord. i. e. such as know and acknowledge God, and believe his Word, and believe in his Son; and love, and fear God, and strive to please him, and worship him in Spirit and in Truth: You can have no hopes to be Saved, as long as you are ignorant, and unbelieving, and fearless, and graceless, and dutyless; while you continue to be of such a gainsaying spirit, that you will not be called off from sin, and the world, unto God; so long as you continue despisers of God his Ordinances, and Worship; or while your Worship is carnal and superstitious; as long as it is thus with you, you are far from Salvation: Therefore my beloved, let us call upon the Name of the Lord, let us become true Worshippers of God, that we may lay hold upon this Gospel-promise, and may have some well-grounded hope of Salvation through Christ Jesus. Thus I have dispatched the first Point which is implied in the Text; viz. That all right Gospel-professers, (true professors of the Christian Religion) are true Gospel-worshippers; (worshippers of the true God, according to the Principles and Rules of the Religion which they profess) Real Christians do indeed Worship the Father. Now I come to handle the second Doctrine, which is the substance, and express matter of the Text. Doct. 2 True Gospel-worship, is a Worship in Spirit and in Truth. This Proposition requires Explication; I shall therefore explain both the Subject and the Predicate. First, Explication. Here is the Subject, Gospel-worship. What is Gospel-worship. 1. I take the term Worship here in a stricter sense, than in the former point; understanding it of Instituted Worship, that which depends on, and is consonant to, the Revelation of God his Will, any way or means appointed by God, for the excercising of natural Worship, which is due to God, as God; any Religious work, or duty of Divine appointment, to be performed unto God, directed more immediately to him. 2. Gospel-worship is a Worship suitable to Gospel-times, and agreeable to the Gospel-rule. Secondly, Now to open the Predicate, that you may see what it is to Worship God in Spirit and in Truth. I shall not trouble you with the various significations of these terms Spirit and Truth, but only show you what is the proper notion of them, in our Text and Doctrine. I have already told you, that our Saviour here opposeth Gospel-worship, to both the former Worships spoken of in the Context; that of the Samaritans, and that of the Jews. The Samaritan Worship was Hypocritical, and Counterfeit, invented worship; not that which God had appointed either for the internals or externals of it: It was heartless Devotion, and uninstituted Worship. The Jewish Worship, as to the External part of it, (as Instituted by God) stood in meats and drinks, and divers washings, and legal purifications, and in offering sacrifices of Beasts, and fruits, and such like things; carnal Rites and Ordinances, Heb. 9.10 as the Apostle calls them: And the generality of the Jews were so grossly carnal in their apprehensions of the business of Religion, that they stuck in the outward Ceremonies, having no respect at all to Internal and Spiritual Worship; norminding that which was signified by those carnal Rites and Shadows, (though the understanding, godly, true Worshippers that were among the Jews, worshipped Spiritually, with their Spirits; and truly, in Truth) so that the Worship under the Law, which God approved of, was, in its Soul, and substance, Spiritual; yet the Worship than was clothed with such a dress of Ceremonies, that as to the Show and External part of it, in respect of the outward Form and Body, it was but carnal Worship. Whereas the New-Testament Worship, is ordered to be in Spirit, i. e. without such a carnal body, or covering of Ceremonies; and in Truth, i. e. without Figures and Shadows. Well, it is clear, that Gospel-worship is here put in opposition to the Carnal Ceremonious Worship of the Jews, and to the heartless devised Worship of the Samaritans, which was a false Worship, wanting the truth of God's Word appointing and warranting the matter of it, as well as the truth of a good heart, and holy Devotion in the manner of performing it. Now we may easily see, what is the import of this expression, [in Spirit, and in Truth.] First, as for the term Spirit, it notes 1. A renewed mind, and a renewed heart and affections, together with due expressions of those affections, in suitable actions of Religious Worship. 2. A Spiritual kind of Worship, in opposition to that which is carnal and Ceremonious, a Worship stripped of that clothing and dress of Ceremonies, to which the people of God were tied under the Law, which are abolished by the coming of Christ. Note. Note by the way, That they who burden the Church with a multitude of Ceremonies, go about to destroy Gospel-worship, (which must not be Ceremonious) do what in them lies to cast Christ out of the Church, and to bring in Moses in his stead; and that they who affect and plead for, and delight in a Ceremonious Worship, seem to forget, that these are Gospel-times; and do in effect deny that Christ is come; for, it is most evident, that our Saviour here points out the difference between Jews and Christians, in point of Worship; and it is clear that the difference is not in the inward Substance and Soul of Religion, but in the outward Form and Body. Well, you see how the term * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spirit, is here to be understood. Secondly, The term * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth signifies 1. Sincerity, as opposed to hypocrisy. 2. It signifies the very kernel and substance of Religion; that Worship which is real and substantial, which standeth in the truth of those ancient Figures and Shadows; that which was figured by the offering of legal Sacrifices, and by Ceremonious observances. 3. Truth signifies a Consonancy to the Word of God; that which is according to Truth written: True Gospel-worship, is that which is commanded, and ordered, by Christ; that which is exercised according to the simplicity of Gospel-Institution. True Gospel-worship, is a Worship performed in Spirit and in Truth; i. e. it is Cordial, Holy, Sincere, Spiritual, Substantial, Instituted, Scripture-worship, that which hath the Word of God for its Foundation and Rule. Proof. The Text is (as a clear foundation, so) a full proof of our Doctrine; and our Saviour tells the Pharisees, Mat. 15.9 that In vain do they worship God, teaching, for Doctrine, the Commandments of men. That is a vain idle Worship, an unprofitable Worship, which is ordered otherwise than God hath appointed, which is not directed to the true God rightly conceived of; and performed in a right manner, suitable to his Will and Nature, and which hath not God's Word for its foundation and Rule. This was an observation which you had from the 22 verse, which Christ saith, Ye worship ye know not what. Now for demonstration of the point: We have two demonstrations in the Text. This assertion [That true Gospel-worship, is a Worship in Spirit, and in Truth] is proved. 1. 1. Demonstration. From the Will of God, The Father seeketh such to worship him: This is the argument here used: They that worship God, must see that their Worship be such as will please God. Now only such spiritual, sincere, instituted-worship pleaseth him: Therefore only such Worship is to be performed. 2. A second reason is drawn from the Nature of God; God is a Spirit: he is a pure, spiritual Essence, and he must be worshipped with a Worship, suitable to his Nature: Thus to worship God is reasonable service. God is a Spirit, in a kind of singularity, and excellency, and eminency, above all Spirits. God is a most Intelligent Spirit; his understandig is infinite. They who satisfy themselves with a carnal external Worship, such as is but a Carcaise, without any Soul of Heart-devotion in it, without holy, spiritual motions, and affections, of the inward man; these apprehend not God to be a Spirit, the God and Father of spirits, and the searcher of hearts, but deny his Spiritual Nature, and make him a God of flesh, while they bring stesh to him for an Offering: If God be a Spirit, he must be worshipped with our Spirit; and truly, he calleth for this, My Son give me thy heart: Prov. 23.26. he re-requires a preparation of the heart for Worship, and the activity of the inward man in the performance of Worship; and the Soul's intentness upon the work in hand. God loveth spiritual performances. Again, God is a Spirit, most simple, void of all Composition, and uncapable of division: Such must our Worship be, suitable to the most simple Nature and Being of God: It must be uncompounded, undivided Worship. 1. There must be no Composition in it, no mixture of our own conceits, and devices, or any humane inventions; a patched, sophisticated, linsey-woolsey-worship fuits not with the simplicity of God, the Object of Worship. 2. There must be no division in our Worship, it must be whole entire Worship, head and heart; understanding and affections; Soul and Body; all must join unanimously in the Worship of God. I will add one Demonstration more. Arg. 3 3. Corrupt Worship is not true Gospel-worship, that which is expected from Gospel-professors; But, that Worship which is not performed in Spirit and in Truth, (according to the import of those terms, as they have been opened to you) is corrupt Worship: For Worship is corrupted these three ways. 1. In respect of the Object; as, Worship corrupted 3 ways. when something else is worshipped in stead of God; or when other Objects of Worship are taken up besides God, and together with him; so also, when people have carnal, gross, unsuitable apprehensions of God; and so worship not the true God with a Worship suitable to his Nature (a spiritual, simple, pure Worship.) 2. There is a corruption in the manner of Worship, when it is performed in formality, without any care of preparation for it: without attention and affection in it; when there is no Soul-labour, no Spirit-work in all our Worship, but a resting in the bare outward act; and when that which people do in point of Worship is merely out of custom, or for fashions-sake, without any true respect toward God, or tendency of the Soul unto him: And when people behave themselves carelessly, irreverently and rudely in the place and time of Worship; and while they themselves pretend to be worshippers: This is corrupt, rotten Worship. 3. Worship is horribly corrupted, in respect of the kinds and parts of it, by taking away from, or adding to, God's Institutions, or making an exchange with God, following our own fancies, or other men's inventions, instead of God his prescriptions. Now, Worship that is thus corrupted, any of these ways, is not true Gospel-worship, or that which is approved of God. True Gospel-worship is pure Worship: Now that is pure Worship, for the Object of it, which is exhibited to the true God alone, conceived of according to the Revelation of him in Scripture: And that is pure Worship, as to the manner of it, which is performed reverently, conscionably, spiritually, and affectionately. And that is pure Worship for the matter, in respect of the kinds and parts of Worship, which holds strictly to God his appointments, when nothing is done in the Worship of God (Contra vel praeter) against or besides the Word of God. Thus you have the Demonstration of the point: True Gospel-worship is a Worship in Spirit and in Truth. For This only will please God, and This only is a Worship suitable to God, and This is pure Worship. Now I come to application. Applicat. And I shall in the first place draw up three Inferences for Information. 1Vse for Information. Infer. 1 1. If true Gospel-worship be a worship in Spirit, performed with a renewed mind, and a renewed heart and affections; then the Worship of the profane person, and of the Formalist, and Hypocrite, is not Gospel-worship, for it is not Spirit-worship. These men are not renewed in the Spirit of their mind, by the Holy Ghost transforming them into the Image of God, which stands in Righteousness and holiness of Truth; nor do they worship God with their Spirit. Men that are notoriously ungodly, who devote themselves to carnal pleasures, and to the service of base lusts, may sometimes act the part of those that seem to be Religious: And many there are, that put on a made face of Religion, and that walk in a disguise, seeming to men, to be Worshippers of God, but there is no truth in their inward parts: There is some Religion before men, who judge according to outward appearance; but there is no Religion in the sight of God, who searcheth the heart, and trieth the reins. Oh! how vain is the Religion of Formal hypocrites, that pretend many times to exceeding great Reverence, in managing the outward part of Worship; and are very Zealous about Circumstantials and Ceremonies, placing all, or most part of, their Religion, in gestures and forms, and other accidents of Worship; and in External observances of humane Constitutions, in a pack of Compliments; but have no regard to the inward Substance and life of Worship; are so far from prising, and honouring this, that they can reproach, revile, and rail upon the true, tender conscienced, sincere, spiritual Worshippers; (and this in Pulpits) with blood in their faces, and fire in their eyes, and the poison of Asps under their lips. What sentence doth the Spirit of God pass upon such Worship and Worshippers: Mat. 15.7, 8, 9 Ye hypocrites, well, did Esaias Prophesy of you, saying, etc. Christ here condemns the Worship of the Scribes and Pharisees, because they placed Religion in Ceremonies, and made up a worship of humane Traditions, and preferred these Traditions before God's Commands; and he tells them, that this is vain worship; that which hath no approbation with God, is of no advantage to them, and is frivolous in itself. It is but an idle Mock-worship, in which there is not Spirit-work; the labour of the heart and affections toward God, and wherein men satisfy themselves with a few Superficial Hypocritical, Complimental Services: This is to offer to God● Sacrifice of husks and shells, and lifeless carcases; and will God be pleased with this? Let me here insert a word o● Caution, to prevent mistakes. I have not pitched upon this Text, as aiming it, or the Doctrine from it, or any inference from the Doctrine, against all Forms of Worship: My Judgement stands not against the u● of a well composed Litugy, o● Form of public Worship: I doubt not but there may be Spiritual Worship, and heart Devotion, and fervency of affection i● the use of a Form; though experience may teach us, that we a● apt to lose much of our affection by a constant use of the same words or Forms, without any interposition of such matter or expressions, as may serve to ca● home, and quicken affection and attention. But alas! how many are there, that are merely for Forms, without any heart-Devotion, that not only are regardless of, but even defy, and deride, Spirit-worship, and are zealous for such or such a Form of worship, merely out of humour, or haply out of design, and in opposition to Gospel-worship, and Gospel Worshippers? And how many are there that worship God according to their own humours, and in such a formal way, of purpose to shift off God's Worship, that which is Spiritual and Cordial? who offer him the lips, in repeating Prayers after the Reader, that the heart may be excused; who, if they had not some customary Service to perform, and some bodily Worship to be employed in, would find little or nothing to do in our Assemblies: And how many are they who I dolize the Liturgy, and place all their Religion in it? Now our Text and Doctrine lies against such Worship and Worshippers, as naught, as being far from Gospel-worship, and Gospel-worshippers. Infer. 2 If Gospel-worship, (that which suits with Gospel-times, and accords with the Gospel-rule) be a Worship in Spirit; i. e. a Spiritual Worship, in opposition to that which is Carnal and Ceremonious; if it be a Worship stripped of the clothing and dress of Ceremonies; then hence may be inferred a just condemnation of a body of Ceremonies, introduced into the Church, of mystical signification, by Institution humane, appropriated to Divine Worship, and made necessary thereunto, and parts thereof. Spiritual Gospel-worship stands in opposition to a pompous train of Ceremonies, and to that Worship, which consisteth so much of body. What then shall we think of the Popish Worship, which is as Ceremonious, as ever was the Jewish; which is indeed a very Mass of Ceremonies. The Apostle Paul tells the Jews, Gal. 4.1, 2, 3. that they were but children, when their Ceremonies were in use, and indulged to them; so that it seems the Popish Religion is a childish Religion. The Church is now no babe: Augustine in his time, complained of the unreasonable burden of Ceremonies, saying, That the condition of the Jews was more tolerable in this respect, than of Christians: But alas! how much is the burden increased beyond that it was in his time? so that the little finger now, is heavier than the whole body was then. Jer. 3.16. Jeremiah hath a Prophecy of Gospel-times, that then the Jews should forget the Ark, i. e. all those external Symbols and Ceremonies, which were in use before the Ark was laid aside; and they should now be Spiritual worshippers. The Antichristian Faction (as if these were not Gospel-times) have received many Jewish and Paganish rites; and with those hypocrites which the Prophet Esay speaks of, Isa. 66.5. insult over the true Spiritual worshippers, despising them, and their plain, simple Gospel-worship, saying, Let the Lord be glorified; let him be honoured with a more decent, splendid Worship, such as we give him: But men shall one day find, that God will give them no thanks, for going about to honour him with their gaudy Ceremonies. Well, beloved; If this be a note of the true Gospel-worship, that it shall not be Ceremony, but Spirit; then surely the Popish Ceremonious Worship, and all Worship that is modelled in imitation thereof, cannot be true worship: And I pray let this be considered, (which I have formerly hinted to you) that they who burden the Church with a multitude of Ceremonies, go about to destroy Gospel-worship, which must not be Ceremonious; and do what in them lieth to cast Christ out of the Church, and to bring in Moses again; and they who affect, and plead for, and delight in, and practise, a Ceremonious Worship, seem to forget that these are Gospel-times. And if men shall allege, that many of the vulgar sort have as much need of such helps, as the Jews had; surely this is a vain plea: for we must always consider, how God will have his Worship to be managed; surely, he knows what is best, and what is necessary and expedient. Infer. 3 If Gospel-worship, be a Worship in Truth, i. e. that which is consonant to the Word of God, according to the true revelations of his Will; that which is commanded and ordered by Christ, and exercised according to the simplicity of Gospel-Intitution, than all devised Will-worship, wherein there is an adding to the Word of God, or a mingling of man's inventions with God's Institutions, must needs be excepted against, as no true Gospel-worship. All Gospel-worship is built upon the sure, pure foundation of Divine Gospel-institutions. The Word of God doth appoint and order the Worship which he will have, in every Essential part of it; and it is a general Rule for Circumstantials: It doth not indeed particularly command and order every circumstance, but the Church must take heed that under the name of Circumstances, and under pretence of Church-power herein, she do not bring in Worship. Mere Circumstances belonging to religious Actions, are left to Humane determination; but it is not left unto men to appoint any kinds, parts or means of Worship: Now Ceremonies properly sacred, and significant by Humane Institution, are judged to be more than Circumstances, to be indeed parts of Worship, to be Ceremonial Worship; and that Worship which is not commanded by God, is not warrantable, approved Worship. We have in the Scripture strict prohibitions of adding to the Word of God: Deut. 4.2 Ye shall not add to the word which I command you. Deut. 12.32. Whatsoever thing I command you, observe to do it: Thou shalt not add thereunto. These Texts forbidden all Humane Ordinances, and establish God's Word, as the only Rule we must attend unto in his Worship. Every word of God is pure, Prov. 30.5, 6. saith Agur. Add thou not to his words, lest he reprove thee, and thou be found a liar. Here is a prohibition, to keep men from corrupting or adulterating the Name of God in his Word, by an addition of men's inventions and traditions, when they are imposed as if they were the express Will of God. Then, there are two great Considerations, to enforce this Prohibition. 1. God will reprove such Adders to his Word. 2. God, who is Almighty, and infinitely wise, and holy, and just, will take in hand such Corrupters of his Name and Word, so that he will demonstrate to them, and convince them of, their horrible wickedness in adding to his Word, by foisting in men's inventions; and he will make them to bear their iniquity with terror: And they shall be convinced, that they have lied against God, and shall be made to bear the guilt of such lying, and shall suffer the punishment, shall receive the doom of liars. These are weighty Considerations, to deter men from corrupting the Word of God. There is another terrible Text to this purpose in the close of all the Scripture: Rev. 22.18. If any man shall add unto these things, God shall add unto him the plagues that are written in this Book. Thus you see how the Word of God witnesseth against all devised Will-worship, which is not Worship in truth. Now surely, if men did look at God as God, and look upon the Scriptures as his Word, owning the Sovereign Authority of Scripture, they would then be fearful to corrupt the Worship of God, seeing God in his Word doth so strictly prohibit, and so earnestly testify against such Corruption. But here is the mischief, that however men may say that they believe the Scriptures to be the Word of God; yet they are indeed no better than Infidels concerning the Scripture, and the Name of God in it. Jer. 6.10 The word of God is to them a reproach, they have no delight in it. Men think that they have as good words as the Word of God is, and that they have Traditions which are of as great Authority as God's Revelations: Now when Scripture is slighted, so that it lays no awe upon men's spirits, no marvel that men follow their own inventions. Well, Beloved; Gospel-worship is a Worship in truth, Regular worship, which hath its foundation in the Word, and is ordered according to the Word of God. We read in Scripture of pure Religion: certainly, Jam. 1.21 that Religion is most pure which hath its foundation and dependence upon the Word of God; and this Religion stands for ever, will stand in the Judgement-day, when all other Religions will be condemned to Hell. The Word of God endures for ever, and so do they that conform themselves to it. Now, for such as slight Divine Institutions, and cast off the only sure Foundation, they make other Rules to themselves, and ground their Worship upon other rotten Foundations. As, 1. The imagination of their own hearts: Me thinks, saith one and another, this is very good Worship, this is decent, and this is good order. But God often forbids the setting up of such a Rule, telling us, that we must not follow our own hearts, we must not go in the way which we ourselves shall choose, we must not do what seems good in our own eyes. 2. Men desire to satisfy the flesh, and therefore delight in a sense-pleasing worship. Thus the Papists have a Worship pompous, and outwardly glorious, merely sensual, pleasing their eyes with their goodly Images, (as the Prophet calls them) and with their costly Furniture; and pleasing the ear with their Music, and the smelling, with incense and perfumes. All Worship of God is the exercise of Faith, and to draw out spiritual Meditations, not to please the senses: That Worship which is most pleasing to the flesh, is to be suspected as most displeasing to God. 3. Antiquity is a great prop of false Worship, and traditions of Fathers are much pleaded by the Superstitious: but what saith Christ? Call no man Father on earth; i. e. so as to rely on his Authority: and what said Cyprian? Christ is Antiquity to me, Antiquitas mihi Jesus, etc. and not Custom; but Christ is the Truth. 4. The Name of a Church goes very far with many. Thus the Papists will be bound up wholly by the Determinations and Constitutions of the Church, whatever they be; and they cry out, What, will you go against the Church? and if you inquire what is the Church, it will be found to be nothing else but the will and resolution of a proud Pope, or the Antichristian Prelacy. Mr. A. B. Indeed the Authority of a true Church, shining with Scripture-light must not be a cipher, but it must not be all things. Well, Beloved; If we profess ourselves Christians, it greatly behoveth us to be well settled in the right foundation of religious Worship, that as touching what we do herein, we may be able to answer this Question, Who hath required it? otherwise God and Christ will reject our Religion and Worship, as not being in Truth, not being Gospel-worship; and it will be found an empty vain thing, by which we are no way advantaged, and for which there is no reward laid up. Use 2 Well, to proceed in Application. Instruction. Having inserted some clear consequences from the Doctrine, I come now in the second place, to a Use of Instruction. 1. We are here taught, wherein the Worship and Service of God doth principally consist, viz. in the inward motions and affections of the heart; This is Spirit-worship; this is to worship God in Spirit; and Christ tells us here, that this is true Worship: He that doth not thus serve God with his Spirit, worshipping him with the inward motions and affections of the heart, doth but mock God, in saying his Prayers, (as ignorants phrase it) and in coming to Church and hearing a Sermon, etc. Such a one deals with God, as the Poet's fable, that Prometheus dealt with Jupiter, in giving him bones covered with skin, when all the meat was taken off. 2. Learn here, That as in God's Worship, we must feel inward motions stirring, and the affections must be up; so these motions and affections must be spiritual, excited in us by the Spirit of God, or else we cannot truly be said to worship God in Spirit. Now 1. This doth make against all unregenerate persons or hypocrites that are not rerenewed by the Spirit of God; however they may feel sometimes, some flashings of affection in their Devotion, yet these motions are not from the santifying Spirit of God, and so they are not true Worshippers. 2. It makes against all Idolatrous and Superstitious Worshippers: commonly such men's Devotions are very dead; usually false worship is grossly hypocritical: This people (saith God) draw near me with their mouth, Isa 29.13 and with their lips do honour me, but have removed their heart far from me: and why? Their fear toward me (i e. their Worship) is taught by the Precepts of men: Or if such Worshippers be not grossly hypocritical, yet there is a secret hypocrisy and want of spirituality in their Worship: The inward motions and affections of the heart, which they may feel stirring, are not Spiritual, but Carnal; arising from their own deceitful hearts. This is a sure Rule, Mr. D. D. said an emivent Divine; The Author of any Worship, is, in a manner, the performer of it: Now God his Spirit is not the Author of an Idolatrous or Superstitious Worship, but Satan and Man's brain are the Authors of it; and surely the Spirit of God owes their inventions no such Service, as to attend upon them, and help them in the performance of such Worship. Let them talk what they please, of the usefulness of their Inventions, and Additaments, and devised Ceremonies, for working upon the affections, and to excite Devotion; The truth is, that only the Spirit of God excites true Devotion, and in doing this, he blows with his own bellows; there is good ground therefore to suspect that Devotion, which is stirred up by such means as men talk of. 3. Learn here, that in performing any solemn Service to God, there must be a Conjunction of Spirit and Truth: There must be a true matter of Worship grounded upon the Word of God; it must be no devised Worship: and there must be a true manner of Worship; it must be done with the very Spirit, and come from the heart; it must be no formal, complimental Worship; As one speaks wittily, and also solidly, Though it must not be Will-worship, as opposed to prescribed Worship, (it must not be a Worship according to our own imaginations, or humours, or wills) yet in regard of performance, it must be Will-worship; i. e. it must be performed with the Will and Affections. These are the two common Errors in men's Worship: If there be Truth, so that it be a true Worship, for the matter of it, yet they worship not in Spirit; with a true heart and fervent affections: Again, if there be Spirit, some blind kind of Zeal, some affections in the service performed, yet there is no Truth; the Worship is like that of the Samaritans in Mount Gerizim, it wants the Truth of God's Word to warrant it: Thus some are Samaritans, some Jews; either a false Worship, or a true Worship with a false heart; there are few true worshippers: You see here, that true Gospel-worship, is a Worship in Spirit and in Truth. Use 3 Now there are these Counsels, which I would, Exhortation. from the Text and Doctrine, suggest to you, and press upon you: Is true Gospel-worship, a Worship in Spirit and in Truth, and is there much Worship in the world, among those that pretend to Christianity, which is no right Gospel-worship. Then Counsel 1 1. Let there be a due examination, and trial of Worships; of that which the Word of God commands and commends; and of those ways and modes of Worship, which men prescribe and use, and which the flesh is ready to close with: Let us compare the one with the other, and consider, which is the best for us to pitch upon, and stick to: This is a great reason of people's miscarriage in point of Worship, as well as in other matters; because they indulge their own humours, taking up unadvisedly, that which best likes them, or may suit best with their carnal aims and interests, not weighing things in the Scales of an Judgement, or in the balance of the Sanctuary, not impartially considering which is the best indeed: If we do consider, we must needs be convinced, that the way of God his appointment, is better than the ways that are of man's invention, and that God is to be obeyed, rather than man; therefore let us consider. Counsel 2 2. Let us not shut our eyes against the light, or harden our hearts against conviction, so as to give our vote for, or give ourselves up to, any other Worship, pleasing to the flesh, or favoured by the times; against clear Demonstrations of the betterness or bestness, and only goodness, of this Worship in spirit and in truth. Let us prefer in our judgements, and adhere in affection and practice to, that which appears really to be the best. Consulting with flesh and blood, and advising with carnal reason, and attending to carnal policy, is that which doth strangely blind men's eyes, and bias their judgements, carrying them the wrong way: if this be best, why should I enter into a consultation, Whether it be better for me to fix here, or elsewhere? Counsel 3 3. When in our judgement we prefer this true spiritual Worship before other Worships, let us single it out to ourselves, and single ourselves out to it, disclaiming all Worship that comports not with true Gospel-worship. David having chosen the way of truth, hated every false way. Counsel 4 4. Let us resolve, as to single ourselves out to true spiritual Worship, with a denial of all false, hypocritical, carnal, sophisticated, superstitious, will-worship; so, to stick to it against all discouragements and opposition, with a denial of shame and fear, resolving through God, and by the help of grace, herein to keep a good conscience. Counsel 5 5. Let us be careful, religiously and zealously to act that true spiritual Worship, which we are convinced is the only good Worship, and which we make choice of, and resolve to stick to. O let us be true Worshippers, in practice, (as well as in judgement and profession) seriously and zealously worshipping God in spirit & in truth. Let us labour to get our minds and hearts more renewed, and let us see that our Religion be not defective in the vital parts, that there be spirit and life, true heart-devotion, and fervency of affection in our Worship. Let us manage holy work with a holy heavenly mind, giving God the kernel of spiritual Devotion, as well as the shell of Adoration: and let us be pleased with the simplicity of Gospel-Ordinances, and delight in the simple, pure, plain institutions of Christ: and let us in our practice keep as close as may be to God's Commands, not turning aside to the right hand, or to the left. Let us be Scripture-men in this point, making the Scripture both the Foundation and Rule of our Worship, and adhering thereunto. Then we shall be sure and constant in our way: For as the truth is the same, yesterday, and to day, and for ever; so will the Scripture-man be of the same mind, and the same frame, and the same practice in Religion; whereas they who build not upon this foundation, will be like that Bishop of Alexandria, who was called Euripus, because of his ebbing and flowing, his going this way and that way in matters of Religion: For a Bishopric he would swear to the Nicene Council; and then, to keep his place, (when the Tide turned) he would again forswear it. But he that fixeth upon God's Word, will be constant; and this constant man shall have peace, shall have peace in Christ, (as our Saviour saith to his Disciples) though in the world he may have tribulations. Gal. 6.16 As many as walk according to this Rule, peace be unto them. And, that you may enter into, and persevere in, a right course of true Gospel-worship, such as is pleasing to God; 1. There must be a sincere desire to be true worshippers, and so a seeking unto God by prayer, to have your judgement rightly informed, and well settled in this matter, and to have your hearts carried to true and spiritual Worship, and to be guided and managed by the Spirit of God in your Worship. Beg of God that you may understand, and affect, and act that which is right. 2. We must captivate our own fleshly wisdom, and carnal reason, which may judge this or that Worship to be lawful, and convenient, and prudential, and approvable, though not the very best. Corrupt reason must not be set up in the place of a Judge, to give sentence in the matters of God; nor must it be suffered to dispute Christ his Commands: but this must be brought into captivity to the obedience of Christ. Where we have a clear Word, we must learn to obey without reasoning, not examining the matter by the judgement of corrupt reason. Our corrupt minds will reason against duty, and reason us off from it; therefore reason must be subjugated to the Word of God, to the Law of Christ. 3. We must labour to work out of our hearts all inordinate love of earthly things. Hag. 1.2, 4. We shall find, Haggai 1. that the people's care and love to build their own houses, made them to neglect the building of God's house. Thus Covetousness put the Pharisees upon corrupt interpretations o● the Scripture. When men's hearts are set upon the world, they will part from their Religion rather than their Riches, and they will take up any Worship for their worldly advantage. When men delight more in the glory of their own houses, than in the spiritual beauty of Ordinances, no wonder if they stand little upon Christ his order. Counsel 6 6. We must not attend to carnal policy, which will make us to suit ourselves to the times, for the keeping of ourselves in credit, and in outward prosperity. Some men's consciences are (as a learned man hath well noted) like Diogenes his Tub, Mr. A. B. to be turned every way, from the Sun, and to the Sun, and according as the wind blows. Carnal respect is a Loadstone to a number of men: Fac me Episcopum Romanum, & ero Christianus. Make me Bishop of Rome, (said he once) and I will be a Christian. The carnal Politician, so that he may be great, and in favour with the Times, will be for any Worship, of any profession or party. Carnal policy will make men to alter for their own carnal ends; therefore we must take heed of this. Counsel 7 7. That we may pitch upon the way of true spiritual Worship 〈◊〉 and may be fixed in it, we must get our spirits fortified against temptations, reproaches, and persecutions. There will be Scare-crows, and there will be snares and our hearts naturally are fearful; and we are too apt to catch at baits, and to join with the world: Now therefore here i● need of resolution with dependence upon God to strengthen us. Counsel 8 8. Let us look forward to the end: Look upon Heaven, think upon the Day of Judgement, and upon the Eternity of happiness o● misery which will follow upon our choosing or refusing, our delighting in, or despising true Gospel-worship. Excellently saith a learned man: Mr. R. B. Faith looking at the things unseen, would excite such a serious frame of spirit, as would not suffer Religion to evaporate into Formality, or to dwindle into Compliment and Ceremony. Use 4 The fourth and last Use, Consol. for a close of all, shall be by way of Consolation, in two words. 1. Who hath not experience of a wand'ring mind, and of a dull, lazy heart in prayer, and in other parts of Worship? Who is not conscious to himself of much weakness, and of many failings in duty? But here is our comfort, it is not said, The true worshippers shall worship God in spirit and perfection, but in spirit and in truth, with a true and honest spirit. Sincerity is the Characteristical difference between an Hypocrite and a true Christian: this is usually called by Divines, Gospel perfection; this maketh Worship to be real. Oh! what rejoicing hath the Christian from the testimony of his Conscience concerning his Sincerity? Where this Sincerity is, God will cover many imperfections. 2. Here is further comfort to those that worship in spirit and in truth: The Father seeketh such to worship him; this is the Worship which God regardeth: Though men cast out such Worshippers with scorn and spite, yet God approves of them, and smells a sweet savour from them. Pro. 15.8 The Sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. The poor naked prayer of a spiritual Worshipper is better accepted of God, than all the bravery of the most pompous services of the formal Worshipper. Men may require and act this and that in the Worship of God, but God regardeth Spirit and truth; bring that, and you please him. To the true Israelite, the spiritual Worshipper, the Preacher saith: Go thy way, eat thy bread with joy, drink thy wine with a merry heart: for God accepteth thy Worship. Little Children, keep yourselves from Idols. Amen. Farewell, My Beloved. CAESAR's Right: OR, The Subject's Duty, Due Subjection. From Romans 13.1. IN the beginning of this Chapter, (in the first seven verses) the Apostle asserteth the Divine Right and Authority of Magistracy; and thereupon inferreth, and thence presseth, the Duty of Subjection and Obedience to Magistrates. It may not be amiss to touch a little upon the Apostle's scope here, and the occasion and ground of this Assertion and Vindication of the rightful Authority of Rulers; and of such earnestness in pressing Christians to Subjection and Obedience, not only here, but elsewhere also more plainly. Tit. 3.1. The Apostle had told these Romans, that Believers are not under the Law; and he afterwards tells Christians, that they must not be the servants of men, 1 Cor. 7.23. Gal. 5.1. and calls upon them to stand fast in the liberty wherewith Christ hath made them free. Now the Apostle foreseeing, that some might abuse the Doctrine of Christian liberty, to a denial of all Superiority, and to the casting off the Yoke of Subjection and Obedience to such as God hath set over them; (as now Libertines cry out, Liberty, liberty; Christ (say they) hath made us free, and we are not under the power of any, but Christ, He is our King.) The Apostle, I say, foreseeing, that among such as profess themselves Christians, there might and would be unruly, Anti-Magistratical Spirits, that would despise Dominions, and cast off the Yoke of Subjection, doth therefore clean up this point, teaching that Christianity doth not consume, but confirm civil polity. He urgeth Subjection upon Christians, all Christians, every soul, showing the equity and necessity of it; and indeed the better Christian any man is, the better Subject will he be: He that hath no Religion, may obey in some things for fear, or for some other respects, & from some sorry principles; but if a man be Religious, a Christian indeed, he will be subject and obedient for Conscience sake, in all things that may be done by him with a good Conscience. The Gospel doth not destroy, but establish Civil Government. Well, now to look into the Text. There are two general parts of it. 1. A Precept or Injunction of Duty, Text divided. Let every soul be subject, etc. 2. A Reason of the Command, or Ground of the Duty, For there is no power, etc. Or thus I choose rather to divide the Text. See here, 1. A Proposition of a Truth. 2. An Inference of Duty. The Truth affirmed, is the Divine Right and Authority of Magistracy; There is no power but of God; the powers that be, are ordained of God. The Duty inferred, is Subjection and Obedience to Magistrates; Let every soul therefore be subject to the higher powers. In the Proposition we have, 1. The subject of the Right or Authority proposed and asserted. 2. The rise and ground of it, which is expressed Affirmatively and Negatively. 1. The Subject of the Superiority, Authority here granted, which is thus expressed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Powers, higher powers: under which expressions the Apostle, by a Metonymy, points out Civil Magistrates, who are invested with power and Authority over others: All Magistrates, especially the chief Magistrate; and he entitles them Powers, intimating (as is probably conjectured) that he speaks not so much of particular persons in power, as of the Order and Office itself. 2. Here is the rise and ground of this Supereminency and Authority, which is expressed two ways: 1. Negatively, There is no power but of God. Here now is a Negation of power in any Creature to make Higher Powers, to give Power and Authority to one over others: a denial, I say, of any other rise or original of Civil Government, but only from God. Governors and Government are not from men, as some affirm: Though Magistracy be called, 1 Pet. 2, 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Ordinance of Man, a humane Creation or Creature; yet this is not to be understood originaliter, as if Magistracy and Government were invented by man, or had its original from man: but it is said to be an Ordinance of Man, either 1. Subjective; because this Power and Authority is subjected in man, and managed by man, and the choice of the kinds of Magistrates, or such and such a form of Government; yea, and of the persons, to exercise the power Magistratical, is for the most part lest to men, and acted by men, under the ordering, disposing Providence of God. Or, 2. Objective; because it is employed about Humane Affairs, is conversant about the ordering and governing of man. Or, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Finaliter; Man is the end of Magistracy: it was ordained for the good of Man, and for the preserving of Humane Society. In this sense, in such respects Magistracy is an Ordinance of Man, but the substance of the Power is of God; There is no power but of God. 2. The Apostle turns this Exclusive into an Universal Affirmative, The powers that be, are ordained of God. Here St. Paul positively asserts the rise of Kingly Authority, and all Magistratical Power, to be from God; and he intimates how it is of God: not only permissive, and directive, by his permitting and directing Providence; but by his approbation, ordination and command: such an intimation we have in the Original word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is very emphatical: for, 1. It signifies, that Civil Powers are appointed by God, and by him advanced above others. 2. That this is an orderly disposition for the good of men, and very necessary. 3. The word signifies, that these Powers are brought in order by God; have bounds set to them, Rules and Laws given them, which they must not transgress. Now as to the second part of the Text, viz. the Duty inferred from his assertion of the Divine Ordination of these Powers, i.e. Subjection to them: Let every soul be subject to the higher powers. Note here, 1. The subject of the Duty. 2. The Duty itself. 1. The subject of the Duty, who must be subject; Every soul: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. [Soul] is here by a Synech doche put for Man; and this is ordinary with the Hebrews and Greeks to call Man sometimes Soul, sometimes Flesh; Every Soul, all Flesh, i.e. all men of whatsoever age, rank, quality or condition; all are by the Apostle his Precept subjected to Magistracy, to the Civil Powers, supreme and subordinate. 2. The Duty itself, Subjection; Let every soul [ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Subordinata sit. be subject:] The word in the Original noteth a willing and orderly Subjection, and it implies Reverence and Obedience: but I shall speak more largely to these particulars anon, in opening the Doctrine of the Text, to which I now come. Two points here offer themselves: Doctrines two. 1. That Magistracy is of Divine Authority, instituted by God; His Ordinance. 2. That every Christian must be subject to Magistrates. I shall be very brief in handling the first of these Doctrines, and shall insist a little longer upon the other. Doctr. 1 Magistracy is of Divine Authority, instituted by God. I shall a little explain both the Subject and the Attribute of this Proposition. First, as touching the Subject; Powers, Higher Powers, Magistracy. You have already had something of Explication in opening that term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Powers; and the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Higher or Supereminent. 1. I told you, that here are pointed out Kings, or chief Rulers, and subordinate Governors and Magistrates: and we have both sorts of Powers indigitated more plainly and openly in other Scriptures. Exhort (saith the Apostle) that prayers be made for Kings, 1 Tim. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all that are in authority; that are in Eminency; i. e. Governors and Magistrates, whatever Titles they have. Deut. 33.5. Moses is said to be King in Jesurun, i. e. Governor or Ruler of the People; and whereas it is said in the Book of Judges, In those days there was no [King] in Israel; Judg. 19.1. it is not to be understood of a Monarch specifically, but of a chief Governor or Magistrate in Israel: for neither before that time, nor afterwards, till the days of Samuel, was there any Monarchical Government in Israel: Saul was Israel's first Monarch. Then, besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kings, there are others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that are set in Eminency, placed in Authority above others: The Apostle Paul, speaks of Principalities and Powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The former word noteth those that have a Primary, more immediate, and more full, Supreme power under God, for administrations in their Dominions, by their proper Power and Command, as Kings and chief Governors: The latter word or expression, signifieth such as exercise Authority under Kings, deriving Power from them, to act as Governors, by Deputation; there are Kings, 1 Pet. 2.12. as Supreme, and Governors sent by them. Now, in our Proposition, The Subject is Magistracy, concerning which 2. I have told you, that we are not only to look at the persons that bear rule, but also, and more especially, at the Order, and Office, and Calling itself. Secondly, As to the Attribute in the Proposition, is of Divine Authority, Instituted by God, is God's Ordinance. I have already opened the term Ordained in the Text, whence the word Ordinance, in our Proposition. Briefly now, thus take the meaning of the Attribute: God is the Author of Magistracy; it is the Will and Appointment of God, that there should be Government and Governors; Principalities and Powers; so that all Rulers and Governors are either Missi, or Permissi, by Commission, or Permission from God. Usurpers are by God his Providence and Permission; and rightful Governors are by his Commission: The Power is his, however attained or used by men; and what ever Magistrates be, good or bad; the Office, Magistracy, is of God Approbative and Mandative, by way of Approbation and Command: The Power of Nero, was of God, for he was chief Magistrate, when the Apostle laid down this Axiom or Principle; The Powers that be, are ordained of God. Proof. Now I come to the proof of the point: The Text is full of this Doctrine; it is here a plain Proposition, and it is strongly implied in the Inference of the Duty here urged, as you shall see further by and by; but other Scriptures prove this fully: 1 Pet. 2.14. Dan 2.21 Dan. 4.32 Governors are said to be sent of God: God setteth up Kings: The most high ruleth in the Kingdoms of men, and giveth it to whomsoever he will. Christ, the Eternal Wisdom of his Father, tells us, Pro. 8.15 That by him Kings Reign: God in one Psalms speaking to Princes, and Magistrates, Ps. 82.6. saith, I have said ye are Gods. I who have power to appoint whom I will to be my Vicegerents, do call you, and constitute you, to be my Deputies upon Earth: Magistrates are called Gods, Non participatione Divinae Essentiae, sed similitudine Divinae potentiae not that they are so Essentially, and by Nature, but by Similitude, and in respect of their Power, because they represent God his Majesty in regard of their Office, and do in a sort participate of the Power and Authority of God, being deputed and authorized by him, to exercise power among men; I have said, ye are Gods: I have given you a Command, Commission, and Power to bear Rule; and my Word is a sufficient warrant for any Office or Ordinance: Thus the point is proved; it shall now be very briefly Demonstrated. 1. The Divine Authority of Magistracy, Demonst. (that it is God's Ordinance) may be argued from the antiquity of it: We read in the Book of God, of Magistrates, even from the beginning; and why may we not use the same argument, to prove the Divine Ordination of Magistracy, which is wont to be used (and that not unaptly) to prove the Divinity of Scripture, viz. the strange preservation of it thorough so many Ages, in so many Changes and Revolutions, amidst all Wars and Confusions, against the rage of men and Devils: God hath owned it as a Plant of his own setting, which he planted early, and would never suffer to be rooted up. 2. The Divine Ordination of Magistracy, may be argued from the injunctions laid by God upon Magistrates, with his prescriptions of Rules of Government: Deut. 1.17. Jer. 22.3. Psal. 2.10 If they had no Authority to Rule, why should God command them to Rule according to his Laws? and prescrite to them Rules of Government? herein God owns Magistracy and Government among men. 3. We are commanded to pray for Magistrates; Tit. 3.1. therefore Magistracy is ordained by God, and approved of God; otherwise, if the Office were evil, and without Divine allowance, we should pray against it. 4. God his commanding of Subjects to obey Magistrates, evinceth Magistracy to be of God: The enjoining of duty to the Subjects, establisheth the Authority of Rulers. I might add several other particulars, to demonstrate the truth of this Assertion, [That Magistracy is of Divine authority, is God's Ordinance] but enough hath been said to this purpose. I shall not stay to consider and Answer the many objections, that are urged against this Truth: but I shall only take notice of two, and hint a very short Answer. Object. 1 Object. Vindication of the point. Hos. 8.4. If God be the Author of Magistracy; if there be no Powers but of God; how then is it said, They set up Kings, but not by me; they made Princes, and I knew it not? Answ. Answ. Many things may be said not to be of God, as commanding and approving them, which are not without God permitting them; They made Princes, and I knew it not; viz. so as to approve of their choice; I left them to themselves, suffering them to go on in their own way; but they had not my approbation of what they did, nor are they like to have my blessing in it: God doth not here disown Magistracy, as if it were not his Ordinance; but he testifies against such a choice, and such a manner of choosing a Magistrate, in a mutinous, headstrong, tumultuous way, without any respect to God's Will, and without ask Counsel of him. Object. 2 Obj. God was angry with the Israelites for ask a King; 1 Sam. 10. & 12. therefore Kingly Government is not God's Ordinance, but it is unlawful and displeasing to God. Answ. 1. The unlawfulness of Kingly Government cannot be inferred hence; for God was not angry with them, simply for ask a King, but because they were obstinately bend upon it, to have a King, out of an affection of Novelty, being weary of that Government which God had appointed to them, and established among them, and being desirous to be like the rest of the Nations, the Heathens and Idolaters round about them; and because they would needs have a King, out of ambition, and out of a carnal, vain, sinful confidence in a King, as able to protect them; and out of diffidence in God, as though he could not defend them in his own way; and God was angry with them for their ingratitude toward good Samuel, who had deserved so well at their hands. 2. God himself chose Saul to be King, and qualified him for the Office, and commanded Samuel to anoint him; which he would not have done, if the Kingly Office had been displeasing to God. Well, having explained, proved, demonstrated, and vindicated the point; I proceed now to Application. I shall wholly silence the Use of Information. Application. My first Use shall be for Conviction and Reproof. Use 1 Now truly, Conviction. our Doctrine strikes very many people of several sorts. As 1. Papists, who exalt the Pope above the civil Magistrate, and give him power over Princes, to excommunicate them, and depose them, and lose their Subjects from their Oaths of Allegiance and Fidelity; and who do maintain and avow that cursed Doctrine of King-killing: Do these own God his Ordinance? but to let them pass. 2. There are other Heretics, as Socinians, Millenaries, and Fifth-monarchy men, and Quakers, and some Anabaptists, that look for the abolishing of all Magistracy, and affirm, that Magistracy is an office displeasing to God, and unlawful for a Christian to undertake; and load Magistrates with most vile reproachful Titles, calling them * Though Righteous Rulers. Tyrants, * When they execute Justice. Persecutors, the Powers of darkness, the Antichristian Beast, etc. Lawless Libertines, that cannot endure that any should be Lord over them: these are Enemies to God's Ordinance, and resist it. Well, all that contemn, and disesteem Magistracy, are guilty of great impiety, in vilifying those that God doth Dignify; and seeking to pull down that Order, and that Ordinance, which God hath set up. There are two sorts of men in the General, that are chargeable with ungodliness and iniquity, against the Truth which hath been demonstrated. 1. They who do Doctrinally, and in their Principles, deny Magistracy to be from God, and affirm Government to be a work of darkness. 2. They who in their practice contemn Magistracy, do likewise sin against a clear Ordinance of God: Some sin in disgraceful scurvy language, reviling the gods, and speaking evil of the Rulers of the people: Others sin, by unseemly, uncivil, rude carriage and behaviour toward the Magistrate; by shameful irreverence, impudence, and insolency; as that Generation of Quakers, who pretend to extraordinary Sanctity, when they have not ordinary civility: But let such men know, that in contemning Magistrates, as Magistrates, they contemn God, whose Ordinance Magistracy is, and whose Officers and Deputies, Magistrates are; They have not rejected thee, (saith God to Samuel) but they have rejected me, who rule them by thee my Deputy. Use 2 This is matter of singular comfort to Magistrates; Consolation. seeing Magistracy is God's Ordinance. God will defend the Office, will maintain his own Ordinance, against the spite and fury of men and Devils; and he will protect the Persons, and maintain the dignity, of those that are Magistrates and Rulers for him, as well as by him: God will keep the Crown where he hath placed it, upon the head of any Servant of his, as long as he hath any work for him to do; he will uphold the Throne of that King, that seeks and strives to uphold his Kingdom; and will keep those Rulers, that are careful to keep his Way. Use 3 I come now to the third and last Use: Exhortation. I should Counsel and Exhort you, to yield subjection and obedience to Magistrates: which is the duty of all Christians, inferred here by the Apostle, from this consideration, That Magistracy is God's Ordinance: But that duty of Subjection, is to be handled distinctly, in a Doctrinal way, I having laid it down as part of the Doctrine of the Text, which I intent to open, and handle more largely. Now Counsel 1 I shall exhort you to bless God for this Ordinance of his, Magistracy; for the Powers amongst us Ordained by him. The Scripture speaks of Magistrates, and Magistracy, as a great blessing; It calls Kings and Rulers, Nursing-fathers', Shields, Shepherds, Corner-stones, Pillars, Foundations, Saviour's, etc. The loss of them is reckoned to be a great Judgement, Isa. 3. and the restoring of them is a great Mercy: It is promised as a great blessing to an obedient people, that they shall have Kings and Princes, Jer. 17.25. Governors to Rule them; and it is reckoned as a choice Mercy indeed, that our Nobles shall be of ourselves, Jer. 30.31. and our Goaernours shall proceed from the midst of us: Oh! if we could be sensible of the necessity, and the utility, and benefit of Government, so as to see what mischief and misery it prevents, which Anarchy would bring upon us, and what good it bringeth, how much it conduceth to the happiness of a people: I say if we did see this, how should we bless God for Government, especially for a rightful Government a proper Government, a religious Government? Where there is no Magistracy, all runs into confusion, and people come to ruin. But oh, what a mercy is it, when the great Shepherd of his Flock● raiseth up Shepherds under him to govern, feed, and defend his Flock? Such Magistrates, such Rulers, as are the Ministers of Go● for our good; what a blessing ar● they? It were easy to explicate here; the Subject is large; There is very much carried in the name of a King; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I say, in the Gree● word, which signifies a King; a a Critic in that Tongue, gives u● the Etymology, or derivation, o● rather the signification of it. The Commonwealth is a building, and a chief Magistrate or King, i● the Foundation. Oh! how should we be every day pray sing God for this Ordinance of his, that we can lie down in peace, and rest in peace, travail in peace, and go to God's House in peace, and with comfort? (yet it is so) Oh! how great are our enjoyments, by means of Magistracy? Good Magistrates, Supreme and Subordinate, are the means under God, to preserve our Lives, and Goods, and Sabbaths, and Ordinances, and all that is, or should be, dear to us: O then, let us bless the God of Heaven for this Ordinance of his; and let us bless God for the peaceable Restauration of his Majesty, our gracious Sovereign, to the actual possession and excercise of his regal Authority among us, offering our hearty thanksgiving to our God, for all those public benefits, which upon that account we have received, and which we hope further, that we shall, and pray that we may, enjoy; and the Lord grant, that we may have more and more cause to rejoice in this great providence of his. Counsel 2 2. Let us pray for the King, and for all Subordinate Magistrates, all that are in Authority under him, pray that God would enrich both the Supreme and inseriour Magistrates, with Gifts and Graces fit for their places; that they may Rule for God, and act as his Deputies and Vicegerents, that they may be a Terror to evil doers, and an encouragement to those that desire truly to fear God; that they may be Ministers of God, for the good of God's people; and let us pray, that God will maintain this Ordinance of his amongst us, and protect, and govern, and bless our Government, that the King's Throne may be established by Righteousness, and the Crown may flourish upon his head. Counsel 3 3. Let us take heed that we refist not Magistracy, or the Powers which God hath ordained: This is the Apostle his inference from the Doctrine of the Text; The Powers that be, are ordained of God, therefore resist not the Powers, but be subject to them. The word here translated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to resist, is properly, to be counter-ordered, or ordered against; it noteth such a resisting, as when a man is contrary to the order established, to the Power which God hath ordained; and here is intended all manner of * Actu, aut affectu. opposition; there must be neither opposite action, nor adverse affection: Let there be no attempts or endeavours, either by open force, or close conspiracy and secret plottings, against the Powers which God hath ordained, against the Government which he hath set up; neither let the will withstand it, or the heart be opposite to it; all attempts against Government, We speak of civil Government, that which is of God. and all disaffection and contrariety in heart and will unto Government, is a resisting of the Powers: Where God hath placed Sovereignty, let us take heed of resisting Sovereign Power. I shall not muster up Arguments to enforce this Counsel, but only hint a word or two, which the Context affords. Consider. 1 1. He that resisteth, resisteth the Ordinance of God, and so riseth up against God himself; Shall we seek to violate God's Order, or desire the violation of it? what is this but to rebel against God? and is not this horrible wickedness? Consid. 1 2. The Apostle suggesteth the danger of resisting Magistracy: They that resist, shall receive to themselves damnation: The word is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] Beza renders it condemnation, others judgement, revenge, punishment; indeed the word signifies all these; and here may be understood both temporal and eternal punishment, to which we shall render ourselves liable, by resisting the Powers; but of whom shall resisters receive punishment? why, either from the Powers resisted, or certainly from God, who will not endure that men should rise up against him, by resisting his Ordinance but he will resist them, and rise up against them: Never any Rebelled against God, and prospered God is the Vindicator of his own Ordinance, and he will not suffer the violators of Government, o● the opposers of a lawful Magistracy, to go unpunished. What befell Miriam, for speaking against Moses? and what did Corah, Dathan, and Abiram, get by their opposition and resistance? What became of rebellious Absalon, and perfidious Achitophel? the one was hanged in an Oak, and the other was his own wilful Executioner, hanged himself. What was the end of Shimei and Sheba, was it not miserable? had Zimripeace that slew his Master? And have we not seen, how they who sought to overthrough Magistracy amongst us, have overthrown themselves? Therefore let us take heed of resisting the Powers ordained of God. Counsel 4 4. Let us contribute our endeavours for the upholding of Magistracy, and Government among us, (forasmuch as it is the good Ordinance of God) and for the support of the Power which God hath ordained: I shall only touch upon two ways of endeavour, wherein we may, and must contribute thereunto, viz. Praying, and paying. 1. We must pray for Magistracy and Magistrates; pray to God, to maintain and uphold the Office, his own Ordinance, and to inspire, and guide, and preserve, and bless the Officers both Supreme and Subordinate, to whom he hath committed the Sword, to be born by them; whom he hath invested with Power and Authority over us, that are the Powers ordained of God: We must pray for the continuance and support of Magistracy, with respect to the honour of God, whose Ordinance it is for his own Glory, in opposition to unruly Libertines, and antimagistratical spirits, that defy this Ordinance of God. And we are to pray for the upholding of Magistracy, with respect to ourselves, in regard of the necessity and utility of this Ordinance, in as much as it is ordained for our good. And we must pray for Magistrates, for those whom God hath set over us, to govern us, that under them we may lead a quiet and peaceable life, 1 Tim. 2.3, 2. in all godliness and honesty. 2. We must contribute toward the support of the Powers which God hath ordained, by a cheerful payment of such Tribute or Customs, as are legally and reasonably required of us, for necessary supplies: Render to all their deuce, Rom. 13.7. Tribute, to whom Tribute; Custom, to whom Custom belongs. Counsel 5 5. Let us honour Magistracy, having a high esteem of the higher Powers, acknowledging their Office to be God's Ordinance, and a jurisdiction delegated from God himself, who invests Government with Majesty; I have said, ye are Gods: Magistrates are God his Lieutenants (as it were) his Deputies; and so bear his Title; therefore their Calling is honourable, and they must be honoured. But this will fall in under the notion of Subjection, to which the Apostle here exhorteth, from the consideration of the Authority of Magistracy; and that is it, which I shall hereafter speak of. The second Doctrinal conclusion from the Text, is this. Doct. 2 2. That every Christian must be subject to the powers ordained of God. In handling this point, I shall by way of Explication, show 1. What is the import of this term Subjection. 2. To whom Subjection must be yielded. 3. Who must be subject. 4. I shall open the duty Subjection, endeavouring to give you the true state of it. Quest. 1 Quest. 1. What doth this term Subjection import, or what is it to subject? Answ. Ans. Subjicere, is to lay or put under; as it is said. David brought forth the people that were in Rabath, [& subjecit serres, etc.] and put them under Saws and harrows of Iron; subjected them to such grievous punishments: but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word here in the Text, signifies something further, than to be under, or to be put under; it signifies an orderly subjection, to be put in order under another: Let every soul be subordinate to the higher Powers; i. e. Subject in his place and order: The word being of a middle voice, may be translated either passively or actively; but here it must be of an active signification, for it is an exhortation to the performance of a duty; Let every soul be subject, according to God his Ordinance, who hath by his Ordination and Command, subjected every Soul to the higher powers; so that here is noted, a willing orderly subjection: And the word is a general word, comprehending all other duties and services; it notes the whole duty of an inferior estate; particularly, it implies due reverence, and a ready, full obedience, without resistance or reluctancy. Quest. 2 Quest. 2. To whom must this subjection be yielded? Answ. Ans. To the higher Powers, and to all the powers that are ordained of God; to Magistrates supreme and subordinate: Supreme powers are intended principally, but not only; we read elsewhere, of Principalities and Powers: Tit. 3 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The former word notes, those that have a primary, more immediate, and more plenary, power under God, for administrations in their Dominions, as Kings and chief Governors: The other word signifies, such as exercise Authority under them, deriving power from them, to act as Governors, by delegation: There are Kings, 1 Pet. 2.12. as supreme, and Governors sent by them: These are the object of this duty of subjection, or subjectum cui, the subject to whom subjection must be yielded: and we are to look, not only at the persons that bear Rule, have Power, and are in Authority, but also, and more especially at the Order, Office, and Calling itself. Quest. 3 Quest. 3. Who must be subject? Answ. Answ. The Text saith, Every Soul; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in our proposition, it is every Christian: All persons under Government, of whatsoever age, rank, capacity, calling, quality, or condition, all must be subject to Magistrates, to the powers supreme and subordinate. Quest. 4 Quest. 4. What is the duty here called for in the expression of the Text? Answ. Answ. A willing and orderly subjection, Subjection implies which implies Reverence and Obedience. 1. Reverence; 1 Reverence. which is a kind of honour and observance, joined with some awe and special humility, and submission of the mind and body, exhibited by an inferior, to a Superior; having a regard to his person, and place, and worth, and words, and actions. This Reverence must be inward and outward. 1. 1. Inward. Inward Reverence of the heart: The Apostle saith, that the Law is spiritual; it is so in every Commandment; it reacheth the inward man: Thus in this point of honouring Superiors, there is a Law laid upon the heart. This inward reverence is, to have a due estimation of their Superiority and Authority; and in acknowledgement thereof, to have due respect to them in our hearts, to have them in high account, and to stand in awe of them: Contrary to this inward reverence, is, a slighting and despising of Superiors; as those children of Belial despised Saul; 1 Sam. 10.27. and those impure Heretics which the Apostle speaks of, Judas 8. are said to despise Dominions: Now we are to honour Magistrates in our hearts (as they are in God's place) esteeming them to be higher and worthier than others, and standing in awe of them: Prov. 24.21. Fear God and the King. The Lord magnified Joshua in the fight of all Israel, and they feared him; Josh. 4.14. i. e. reverenced him, as they feared Moses, etc. The people said unto David, Thou art worth ten thousand of us; 2 Sam. 18.3. they had a reverend, high esteem of him. The Church accounted King Josiah the breath of their Nostrils; Sam. 4.20. he was precious in their account. 2. There must be outward reverence, 2 Outward. which is an expression of the mind in reverend and lowly speeches and gestures. 1. We must speak reverently and respectively of, In speech and especially to, Magistrates. Aaron, though the Elder Brother, and Highpriest, honoureth Moses with the Title of Lord; he being by God's appointment the Captain-General and Chief Magistrate, Governor of the people. The woman of Tekoah calls David an Angel; 2 Sam. 14.17. cap. 19.27. and so doth Mephibosheth. If I have found favour in the sight of the King, and if it please the King to grant my petition, etc. saith the Queen Esther to King Ahasuerosh. God his Command is express; Exod. 22.28. Thou shalt not revile the gods, nor speak evil of the rulers of thy people: and the Spirit of God noteth them to be audacious sinners, who are guilty of this evil; 2 Pet. 2.10. They are not afraid to speak evil of Dignities: as if he had said, Did they fear God or Man, they would not dare to do this. 2. We must show reverence to the Magistrate by reverend cartiage and gestures; In behaviour. as, uncovering the head, bowing the knee, and making obeisance; as Araunah, when he saw the King coming toward him, 2 Sam. 24.20. bowed himself towards the King on his face, upon the ground. So, when Joseph was made Viceroy and Governor of Egypt, they cried before him, Gen. 41.43. Bow the knee. Our deportment before the Powers must savour of humility, and a sense of our Duty: therefore it is horrible ignorance, or notorious malice and wickedness, in some men, to urge the Scripture against reverend respectful behaviour toward Magistrates, and to abuse it for the patronage of their incivility and rudeness, telling us, that God teacheth and commandeth Christians to have no respect of persons. Certainly, Civility and Humanity, as well as Christianity, requires respect and reverence to those that are eminent in parts, and place, and authority; the Scripture doth not condemn civil, but sinful respect of persons: the Servant must reverence his Master, the Child must reverence his Father, the Subject must reverence his Sovereign, and inferior Magistrates: We must not scruple to give unto Magistrates those Titles which the Scripture gives them, or the like; or to show them that respect and reverence which the Word allows and commands, but we are bound to give it. The Quakers therefore are absurd and sottish, who are afraid of being too respectful to God his Deputies, nay, show no respect at all to them in speech or gesture: the Holy Ghost hath taught us better manners, to give Titles of Honour to men in Authority, and to demean ourselves toward them reverently and lowlily. Christian's must be subject to Magistrates, i. e. they must reverence them: this is one main branch or part of subjection. 2. This Subjection implies Obedience: 2. Obedience. Christians must readily subject themselves to the lawful commands of Magistrates, obeying them in all things according to the mind of God. Now here I shall show, 1. What it is to obey. 2. Wherein we must obey Rulers. 3. How, in what manner we must obey. 1. What it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What it is to obey: The word in the Original signifies to hearken under, as being in subjection, as becomes an inferior, one that is in place and order under another: so that the word noteth a harkening with all humble submission, and it implies both Reverence and Obedience. The simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notes Obedience, and the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noteth Reverence; so that the compound word importeth an humble readiness to receive commands, and a cheerful obedience in performing them. 2. Wherein it is. Wherein, and how far are we to obey Magistrates? We must observe and perform their commands in all things possible and lawful to be done by us; the only limitation of our obedience is this, In the Lord: whatsoever the higher Powers command, so that we do not apprehend their Commands as crossing Gods Commands, all Subjects must obey: for as soon as Sovereign Authority hath commanded any thing that is lawful, warranted or allowed by the Word of God, God his stamp is set upon that Command. We must not look upon the things commanded, (further than to inquire into the lawfulness of them) but upon God's Ordination, setting Magistrates in place to command, and Subjects in place for obedience: So far as the Magistrate hath power to command, that is, in the Lord, and according to God; so far there is a necessity of obedience, not only for fear, but for Conscience sake; [because God commandeth every soul to be subject to the Higher Powers, so far, as that we cast not off our subjection to him, who is the highest Potentate, and supreme Lawgiver. But when the Laws of men cross the Laws of God, and Humane Injunctions are contrary to Divine Prescriptions; here now we must obey God rather than man; we must so give to Caesar that which is due to Caesar, as that we rob not God of his due. A Magistrate cannot be enriched with the spoils of God; nor is it any dishonour to an earthly King, to see the KING of Kings served before him. Nor is the Subject bound to obey in all things, but only so far as may stand with his Allegiance and Duty to God, and so far as he may go, and not dishonour God, or wrong his Conscience. It is good for us to observe both the Connexion and order of those two Commands, 1 Pet. 2.17. Fear God, and, Honour the King: We must so honour the King, as that withal we fear God; and must be sure, that in obeying Man, we do not disobey God: and this [Fear God.] goes before that [Honour the King.] We may and must obey the hard Commands of Superiors, but we must not obey their sinful Commands, (if any such at any time be.) The Israelites smarted sorely for worshipping the Golden Calves, in obedience to the command of Jeroboam their King; and we find that the Hebrew Midwives are commended and rewarded for disobeying the wicked command of Pharaoh; they could not do what he did enjoin them, because they feared God. They are ill friends to the Magistrate, and to themselves, to their own souls, who persuade the Magistrate to enjoin any thing to his Subjects which the Word of God doth not allow; or that are ready for their own base ends to obey his finful Commands. Indeed God is to be obeyed without any dispute, debate, or helitancie, Solo intuitu voluntatis Divinae. upon a bare sight of his will, as the Schoolmen speak: but I must compare men's Commands with God's Laws, and if I find a dissonancy to the Laws of God, I must be disobedient, (or I should rather say, non-obedient; for it is not properly disobedience, not to obey men against God.) I have met with a pretty Exposition of, and Comment upon, that of the Preacher; Eccl. 8.2. I counsel thee to keep the King's Commandment, and that in regard of the Oath of God. First, These latter words may be looked upon as a reason or enforcement of the Exhortation: It is necessary to give obedience to Magistrates, not only out of fear toward them, because they bear the sword; but especially out of Conscience toward God, because his Vows are upon us. Here seems to be a reference to some Covenant and Oath of Allegiance and Fidelity, taken by the people, binding them to their Prince. (Indeed Oaths to Magistrates are to be kept, and surely Oaths to God are not to be broken, but religiously observed.) But now Secondly, These words, In regard of the Oath of God, may be looked upon as a limitation to the precedent Exhortation. Keep the King's Command, but with regard had to the Oath of God, so that there be no violation of that, so that your Obedience to the King be consistent with your Fidelity to God. Our Obedience to man must be regulated by a good Conscience toward God. This is Orthodox Doctrine, owned by all sound honest Divines, though there may be (as there have been) some Court-Claw-backs that may put forth other stuff. It was a notable resolution, and a noble speech of those Worthies, who were commanded by the King to worship the Image which he had set up: they said unto the King, O Nabuchadnezzar, Dan. 3.16, 17. we are not careful to answer thee in this, etc. They submitted to the fire when they could not act as he commanded; so we must yield passive obedience, when we cannot with a good Conscience yield active; we must choose rather to suffer than to sin: and when a Christian submits himself to the penalty of not doing that which is against his Conscience, this is no Rebellion or resistance of the Powers, but here is still a subjection to them; though this is the loud Outcry of many ignorant and malicious persons, against conscientious Ministers, and private Christians, that cannot readily consent to do all that men command them; O Rebellion, Rebellion! O Rebels, Rebels! The Martyrs of famous and blessed memory, in those sad Marian Days, did not resist, nor rebel, they willingly and cheerfully yielded their bodies to the flames, but still they professed and protested against the Idolatrous Doctrine and Worship then established by Law. And now, for a further opening and a clearer stating of this matter in question, viz. [Wherein, and how far we are bound to obey Magistrates,] I propound to be considered, Whether the Magistrate command us to do that which is unlawful, or deal hardly with us, by laying upon us unjustly some heavy burden, (for these are different cases.) Well then, 1. In case of commanding any unlawful action; to such a Command we must deny our obedience; the supreme Power of all is to be obeyed: no power on earth can secure the Conscience in doing that which is unlawful, and cross to the Rule of God's Word. But Secondly: If the higher Powers shall, Multum est discriminis inter eos, qui vim injustam patienter rolerant, & eos, qui quod injustum est saciunt. Szeged. contrary to the Laws by which they are to Rule, lay heavy burdens upon us, whereby we shall suffer in our persons or Estates, in such a case we must labour with patience to endure, and be content to act to our own prejudice that which cannot honestly be avoided or put off. Now to clear both these Positions, I shall speak a little to a Scripture-instance or two, about which there maybe some enquiry, not without ground. The Instances are of Subjects their obedience and disobedience to the Willand Command of their Sovereign. Quest. First, the case between Ahab and Naboth: the Question is, Whether Naboth did well or ill in refusing to part from his Vineyard to Ahab, upon the terms propounded by the King? Answ. I find it answered, that Nabot● did justly and warrantably refus●● to gratify the King's desire, because God had forbidden the alienation of the Inheritance: there was an express Law concerning this, Leu. 25. that no Israelite might se● his Field, but upon condition o● redeeming it, and returning it is the year of Jubilee. But Aha● would have had Naboth his Vine yard upon other terms, which i● was not lawful for him to hearken to; therefore he saith, God for bid that I should give the inheritand of my fathers unto thee. But here, by the way, I humbl● conceive that the Reverend learned Author, who gives this Answer, was mistaken in that which he intimates as the ground of this Question; for he formeth the Question thus: Whether Naboth could justly deny his Vineyard to Ahab, seeing the King hath power to take Fields and Vineyards, and give them to his servants, according to 1 Sam. 8.14. Now, saith he, in outward things, we must obey, though to detriment and loss. But as to that Text in Samuel, 1 Sam. 8.14. I conceive there was an unwitting mistake of the honest pious Auhor, though it hath been (I doubt not) the wilful mistake of some Court-parasites, who from hence save suggested unto Princes, That Kings may do what they please, That they have an absolute power of the persons and estates of their subjects. Doubtless, they do better understand that Text, who interpret it to be the threatening of a judgement to the people, and not a Concession of such a right and power to the Ruler: It is as if he had said, This people shall pay dear enough for casting off that form of Government which I had appointed to them; they would needs have aching, and I will give them a King that shall deal Tyrannically with them, ruling Arbitrarily; that shall take away their and their Goods by violence, that shall enslave then and their Children: This will b● the manner of your King. Here i● not signified what-Kings ought to do, but what some Kings would do, to satisfy their own lusts: s● that we must not understand thi● as spoken de jure, but de facto. I● Rulers might lawfully do that which is here spoken of, than Ahab had not sinned in taking away Naboth his Vineyard from him by violence; but this was Ahab his sin, for which God punished him and we have an express word of God against this: Ezek. 46.18. The Prince shall not take of the people's inheritance by oppression, to thrust them out of their possessions: (not but that Rule● have a Legal right over the persons and estates of their Subjects so that they make use of it to due ends.) Well, it is resolved, that Naboth justly denied his Vineyard unto Ahab illegally demanding it, requiring it from him against the Law of God, which Ahab might not violate. Secondly, There is another instance in Joab, who disobeyed one Command of King David, and obeyed another: the Question is, Whether he did well in either? Quest. 1 Whether did Joab well in slaying Absalon, when the King had given a command to deal gently with him? Answ. Joab did evil in slaying him, (though he had deserved to die) because David his Sovereign had given command to the contrary. Quest. 2 Whether did Joab do well to obey David in numbering the people? Was it a sin or no for him to do this thing at the command of the King? Answ. This was Joab his sin, (as well as his betraying of Vrijah to death upon the King's Letter) for he did this against his Conscience, as appeareth by his speech to David about it: 1 Chron. 21.3. Why doth my Lord require this thing? why he will be a cause of trespass unto Israel? Thus we have seen, wherein, and how far we are to obey the Higher powers: Soli Deo sine exceptione parendum, humanae obedientiae pietas & justitia metae sint. Not in all things without exception (so God only is to be obeyed) but so far forth as the matter of the Command hath not impiety or injustice in it. 3. How, in what manner must we obey the Higher Powers? I shall speak to this Negatively and Affirmatively. One word in the Negative. It must not be constrained, or grudged Obedience; properly and truly, Obedience is a willing, free service, a readiness to receive and do Commands. Affirmatively, 1. We must obey with that reverence and respect already spoken of. 2. There must be submissive, humble Obedience, 1 Pet 2, 13. in an acknowledgement of subjection: Submit yourselves to every Ordinance of man for the Lord's sake, whether it be to the King, etc. The word rendered Submit, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it signifies a submitting of the neck to the yoke. 3. We must obey in singleness of heart, in the fear of the Lord, for Conscience sake, and not being led by our own interests and hopes of advantaging ourselves in the world. Where Self is the motive and end of obedience to superiors, so that a man obeys the higher powers with respect mainly to his own temporal emolument or advancement, there will be a readiness to obey men against God, violating his Laws, and violencing the Conscience: but when we submit ourselves to every Ordinance of man, For the Lord's sake, with respect to his Command, as serving and honouring him in our submission and obedience to men, than we shall make God's Word the Rule, and his Will the ground, of our Obedience; and so shall have a conscientious respect to the due extent, and the just limitation of our obedience; obeying, in all things; in the Lord; so far as men have God's warrant to command, and we have the allowance of God his Word to act. This is Christian Obedience, to perform civil duties upon grounds of Religion, & within the bounds of Religion and Conscience; and this is a main thing to be looked to, in our obedience to men, to have a Conscience therein toward God, and to serve the Lord Christ, to whom we must give account, and by whom we shall be rewarded for our obedience and service to men, which is done as unto him. Now here I shall take occasion briefly to discuss this Question. Quest. Whether Humane Laws, or the Commands of men, do bind the Conscience, so that the Command of lawful Authority lays upon the Subject an Obligation to, and necessity of, Obedience? Answ. Divines, reputed Orthodox, have differed in their judgement about this; some denying, others asserting an Obligation laid upon the Conscience, by the Laws of men. Now for the reconciling of these seeming differences in judgement among the Orthodox, I shall show, 1. What Conscience is. 2. What it is to bind the Conscience, or to be binding in Conscience. 3. How many ways this Obligation in Conscience is made or induced. Then I shall conclude something positively concerning this matter. 1. What is Conscience? The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Latin word Consciencia, of Con and Scire: now Conscire is, to know together; so that Conscientia sounds as much as Scientia cum alio. Well then, Conscience is a knowledge, and inward sense of our own judgement, and of the judgement of another, viz. of God, either approving our actions as good, or condemning them as evil. Now Conscience is either good or evil. A good Conscience is a knowledge and persuasion of the Legality and Regularity of our actions, and of the approbation of God and of men that judge right. An evil Conscience is a knowledge and apprehension of the Illegality and Irregularity of our actions, for which our own hearts condemn us, so that we fear the judgement of God or Man for our evil deeds. Quest. Now, the Question is, Whether Humane Laws do bind in Conscience, so, that the violation of them makes an evil Conscience? Sol. In order to the Solution of this, here is to be considered, how Conscience refers to God, and how to Men. Strictly, Conscience is referred only to God: so that an evil Conscience is a sense of sin committed against God, and a fear of God's judgement for it. More largely, Conscience bears respect also to men: thus the Apostle saith, that herein he did exercise himself, Act. 24, 16. to have a Conscience void of offence toward God, and toward men; being careful to avoid offences against either Table of the Law, both in general and particular: so that an evil Conscience is a sense of sin, as against God, so against men; and a fear, as of being judged for it by God, so of being censured by men, or of falling under disgrace. So much as to the first special enquiry, in order to the Solution of the main Question: I have showed you, what Conscience is; a good Conscience, and an evil Conscience. 2. What is it to bind the Conscience, or to be bound in Conscience? This is to be understood, either strictly, or more largely. Strictly and properly, There is an Obligation to Obedience, under a fear of offending God, or under the danger of a moral salt. More largely and improperly; there is an obligation upon the Conscience, under a fear of offending men, or under the danger only of a civil offence, which is a matter of ill report among men. The Question is properly concerning the obligation of the Conscience, as Conscience respecteth God: So that the doing, or not doing, of a thing, brings on a moral culpableness, with which a man's heart may charge him, a sin against God. Well then 3. How many ways is this obligation in Conscience, induced, with respect to the Laws of man? 1. The Conscience is bound, either only in general; i. e. by virtue of God's general Command, to honour Superiors; or also in special; i. e. with respect to singular, or positive Laws of Superiors. 2. A special Law or Constitution of the civil Powers, may be said to bind the Conscience, either per se, or per accidens. A civil Constitution or Injunction, is obligatory per se, when it so binds the Conscience, that it must necessarily be observed, and cannot be crossed or neglected, without offending God; and that by reason of the special command of the Powers. Again, Sometimes such a Law or Sanction is obligatory, binding the Conscience only by accident, as when any thing is commanded with respect to good order, and the keeping of a due decorum, and the avoiding of scandal: The Conscience is bound by this Command, so far as the violation of it, is the destruction of good order, and a breach of the public peace, and matter of scandal, or an occasion of sinning unto others. A very learned and Orthodox Writer, hath these distinctions, among others, in the discussion of this great question, which we are now in hand with. Well, Determ. now to conclude something in Answer to this Inquiry; Whether humane Laws, or the Commands of men, do bind the Conscience? Concerning which, I lay down this in General. Humane Laws do, and do not, bind the Conscience: For the understanding of this, we must, with Aquinas, distinguish of Laws; he tells us, That Laws of humane Position, or Sanction, are either Righteous or Unrighteous; and thus he concludes, Justae leges humanae obligant, in soro Conscientiae, ratione legis aternae, etc. The righteous Laws of men, have a binding power in the Conscience, as they are grounded upon, derived from, and agreeabe to the Eternal Law, the Law of God, and no further; for only God's Laws do simply and per se; bind the Conscience; But unrighteous Laws (saith he) bind not in the Court of Conscience, Leges auteminjustae, non obligant, etc. unless in some cases; as for the avoiding of scandal, and with respect to the public peace, etc. Yea, saith he, f those Laws of men be unrighteous; per contrarietatem ad bonum Divinum, as contrary to Divine good, or the Law of God, (as if Rulers should make Laws binding to an Idolatrous Profession or Worship, or to any thing contrary to the Law of God,) We are bound in Conscience not to obey such Laws; it is meet that we should obey God rather than men: And in another place he hath this conclusion; 2da 2dae; qu. 104. Art. 5. Subditi in iis tantummodo Superioribus suis obedire tenentur, in quibus ipsi Superioribus subjiciuntur, & in quibus ipsi Superiores sublimioris potestatis praecepto non adversantur. This in General. Particularly; for a full determination of the Question, there might be many distinct conclusions laid down, according to the divers distinctions of Persons or Powers that make Laws, or give Commands, with respect to the diversity of the Subject, about which they are, as relating to the matters Civil or Ecclesiastical: but I shall add only a few words, 1. Negatively, 2. Affirmatively. Negatively, I lay down these three Positions. 1. men's commands oblige not the Conscience directly and immediately, as God's Commands do, but by the intervention of God's Command. It is the command of God that binds my Conscience to observe any command of man: Submit yourselves to every Ordinance of man, 1 Pet. 2. 1●. Eccles. 8.10. for the Lord's sake, saith the Apostle Peter: Keep the King's Commandment, and that in regard of the Oath of God: i. e. not only for fear of man, but also and chief, for fear of wronging thy Conscience toward God. 2. Humane Laws bind not the Conscience universally and unlimitedly, as the Laws of God do: I must examine the constitutions of men, by the Laws of God, and see whether they be righteous or no, whether they be not contrary to God's Law; and if I find them so, I am bound in Conscience, to deny active obedience. 3. The Commands of men do not bind absolutely, as the Laws of God do: There may be a due subjection in some cases unto man, by suffering the penalty, though obedience be withholden. The result of all, is this, That no voice, but the Voice of God, must be heard in the Conscience, as commanding there, and binding indispensibly to obedience: and let me add this, That it is antichristian for men to set up their own Will as a rule of sin and duty, to take it upon them to give Laws to the Conscience. This is St. Paul his Character of Antichrist, that he as God, 2 Thes. 2.4. sitteth in the Temple of God; i. e. in the Church: he sitteth as God; i. e. (saith Diodate) making himself absolute Lord of Consciences, bringing them to his obedience. The setting up of another Lawgiver than Christ, is properly Antichristianism. What saith Calvin? As long as the Pope exerciseth Tyranny over the Conscience, we shall not cease to call him Antichrist: nay, we shall go further, saith he, and call them members of Antichrist, who take such snares upon their Consciences. Now Affirmatively, and positively, concerning this question of the binding power of humane Laws in the Conscience, I conclude thus: That all Laws and Commands of men in Power, to which the order of the Power doth rightfully and duly extend itself, are to be obeyed for Conscience sake; and all such constitutions of men, as are fundamentally, or reductively, and interpretatively the Commands of God, or which enjoin that which hath allowance from the Word of God; all such have a binding power in the Court of Conscience; not directly and immediately indeed upon account of man's ordination, as they are humane Ordinances, but as they are God his Laws, propounded and enforced by a civil sanction; and as they fall in duty, under that general Command of obeying those that are over us in the Lord. Prop. Now I come to prove and demonstrate the point which hath been opened, That every soul must be subject to the higher powers; i e. every person must reverence and obey Rulers and Magistrates. Proof. This duty lies clearly and fully in the Text; but see further proof; My Son, fear thou God, Prov. 24. 2●. Tit. 3.1. and the King: Put them in mind to be subject to principalities and powers; to reverence and obey Magistrates: 1 Pet. 2.13, 14. Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the King, as Supreme; or unto Governors, as to them that are sent by him? and to this subjection God boweth the hearts of Subjects: God, saith David, Psal. 144. subdueth my people under me: Thus the people of Israel were subject to Joshua their chief Magistrate; Josh. 4.14. They reverenced him; They were obedient to him; All that thou commandest us, Josh. 7.16, 17. we will do; and whithersoever thou sendest us, we will go, as we bearkned to Moses in all things, so we will hearken unto thee; only the Lord thy God be with thee as he was with Moses. This last clause, [only the Lord, etc.] seems to be a restriction, and wary honest interpretation of their promise and engagement to Joshua; Junius reads it thus, Tantum videto, Videto, ut Deus tibi adsit, sicut Moschi, & tu ab eo non recedas, etc. etc. only see that God be with thee, as he was with Moses, (guiding thee, and dictating commands to thee) and that thou depart not from God, but keep close to his Commands, as Moses did. They would have Joshua to know, that they were not so rash, as to engage themselves unlimitedly, to obey him in all things, in case he should command any thing according to his own will and lust: but so fare forth, as he should give Commands from God, and according to those Statutes and Ordinances, which God hath appointed to them, they would be ready to yield obedience: This is not an absolute promise, but a restipulation, a Covenant upon considerations to perform Articles. Now for demonstration of the point: I shall bring no other reasons or arguments, for the confirmation of this Truth, That all men must be subject, for the enforcing of this duty of Subjection to Magistrates, but only such as I find in the Context. 1. 1 Arg. ab honesto. The first reason is taken ab honesto: It is meet that all men should be subject to God, and to the Divine Ordination: Now Magistracy is from God, it is his Ordinance, and the powers that be, are ordained of God; therefore out of respect, and reverence toward God, the Author of Powers, it is meet that we should be subject to them. It is God that giveth to Man, power and authority over others; Gen. 3. he first gave a Marital power, a power to the Husband over the Wise; in the next place, from this followed a Parental power, the power of Parents over Children; and hence sprang other powers, as a Despotical power, the power of Masters over Servants; and a Regal power, the power of Rulers over Subjects. The Apostle here properly speaks of this last, of Civil, public Powers; Now, these powers are ordained of God: First, appointed by him, raised above, and set over other men: God challengeth this, as proper and peculiar to himself, to raise up, and appoint Rulers over people: By me Kings Reign; Prov. 8.15, 16. by me Prince's Rule: The most high hath power over the Kingdoms of men, Dan. 4.14 and giveth it to whomsoever he will: and God hath put his own Name upon Rulers, upon the powers which he hath set up; Psal. 82.6 I have said, ye are Gods: therefore let us reverence this Ordinance of God, and be subject to the powers ordained by him: God will have us to honour them, whom he thus honoureth; and will have us to know, that in our subjection and obedience to them, we have to deal with him. 2. 2 Arg. ab inhonesto. A second argument from subjection, is taken ab inhonesto, from the dishonesty and shamefulness of the contrary; as an humble conscientious subjection to Magistrate, is an acknowledgement of God's Ordinance, so a contempt or slighting of the powers ordained by God, and disobedience to them, as Pours, is Rebellion against God, and his Ordination: He that resisteth, resisteth the Ordinance of God; and how great is this sin? It is a practical denial of God his Sovereignty; a refusing to be under his Government. It is God's Will, to set such Order among men, that some shall Rule, others shall be Subject; some shall give Commands, others shall yield Obedience: Now to despise, and wilfully to violate this Order of God, is great iniquity; therefore it is made a brand of Libertines, 2 Pet. 2.10. Judas 8. and profane persons, to despise Government. 3. 3 Arg. a periculo. A third Argument to enforce obedience to Magistrates, is a taken a periculo, from the danger of disobedience, the pernicious effect of it, respecting disobedient persons: They that resist, sha●● receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judgement: From whom? why, from the Magistrate, who hath Powe● in his hand, and Commission from God, to punish contumacious Offenders; or they shall certainly be punished by God, wh●● will vindicate his own Ordinance and will plead against the Violators of his Order; so that the levelling humour, and levelling practices, are dangerous to th● Authors. Corah and his complices, risen up against Moses and Aaron; but they fell in such rising, that they perished in the attempt; the earth opened, and swallowed up those Rebels. Num. 16. And the Apostle Judas, speaking of th●● Factious and Seditious practice of unruly and Antimagistratical spirits in the latter times, saith They perished in the gainsaying of Corah. They that make head against Moses and Aaron, against Magistrates and Ministers, shal● be punished, as sure, as if the judgement were already Executed upon them: But here is mainly intended punishment from the civil Magistrate; that which is to be inflicted by the Powers disobeyed, resisted: They that disobey, and resist, shall receive condign punishment from them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall receive judgement to themselves: And this expression, is by the way, a little to be noted, as hinting to us three things. 1. The folly of those that are opposite to God's Order, in his Constitution of humane powers, refractory, and disobedient to the good Laws, and just Commands, of Magistrates; they run themselves upon mischief; they are enemies to themselves: when they suffer the penalty of disobedience, they have but their own seeking; they do (as it were) reach out the hand for it, to receive it. Now, will any wise man wilfully hurt himself? 2. Here is hinted the Justice of the Laws, in inflicting the penalty of Transgression upon wilful Offenders; whatever the breakers of good Laws do suffer according to Law, is to be imputed to their own wickedness; they have nothing to lay to the charge o● Magistrates: They that resist the powers, receive judgement to themselves: their due is paid them; their punishment is but a just retribution, the reward of their offence. 3. Here is a hint of the vanity, and bootlessness of such attempt of Rebellious people, against God's Ordinance; when they rise up against Authority, against the Powers which God hath se● up, They receive judgement to themselves: They have the worst of it; like a man that runs his head against a wall, to beat down the wall; he breaks his own head, it may be beats out his own brains, but cannot overthrow the wall, nor do it any harm: They that resist, shall receive judgement: And this pernicious effect, or fruit of disobedience, (which is a denial of subjection to Magistrates) is confirmed by one great end of the Institution of Magistracy, of God his committing the power of the Sword to the Magistrate: namely, That he might be Ver. 3. a terror to evil doers; for Rulers are not a terror to good works, but to the evil: Here is the effect, put for the cause; evil works, Metalepsis. for evil workers: And the Apostle expresseth himself in this manner; because, according to the course of Justice, men are not to be punished but for evil works; for something that is contrary to the Law of God, and to the Laws of man consonant thereunto, and grounded thereupon. Note this, Subjects are not to be threatened, nor flattered into obedience to those Commands of the Powers, which are sinful, and repugnant to the Law of God, and a good Conscience; or to those that are arbitrary, and illegal, contrary to, or beside the laudable constitution of the Government, which is to be managed according to known Laws; nor ought men to be punished for not obeying in such cases. The Magistrate in all his Commands, as well as his Executions, should act as the Minister of God, urging only what God would have urged, and punishing accordingly: Prevaricatio legati, nulla est potestas. So that none of these arguments for subjection to Magistrates are pressed; nor is any thing in this discourse held forth, to abet or countenance such an antichristian, and disingenuous maxim; That Subjects are bound to yield absolute obedience to their Supericurs; (as some atheistically and absurdly conceit, or do dissemblingly and dishonestly, for their own ends, profess themselves to be of this Judgement, or at least, are of such practice, as if they did judge themselves obliged, to obey all the commands of their Superiors, though against Conscience) nor can any thing that hath been said, (for aught I can see) be honestly or rationally interpreted, as reflecting at all upon those, who do not, (because they dare not) in some cases yield active obedience; viz. in that which seemeth to them, to be contrary to the mind of God, and so is against the light of their own Consciences: [To justify the wicked, and condemn the just, are alike abomination to the lord] Well, This is a third ground of the point, or a third Argument to enforce the duty of Subjection to Magistrates; because they that will not be subject, but resist the Powers, shall receive to themselves judgement, punishment; the Magistrate being appointed by God, to be a terror to evil works. 4. Here is a fourth Argument, 4 Arg. ab utili. taken ab utili, from the profitable effect and fruit of due obedience to the Magistrate: It is good for us to do that which will turn to our praise. But now, to obey the powers ordained of God, will turn to our praise: It is therefore good for us to obey the powers: Do that which is good: i. e. hold fast Innocency, and do virtuously, in conformity to good Laws, and thou shalt have praise of the power: This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praise, signifies here approbation, and remuneration; if thou be'st an obedient subject, thou shalt be approved of, and rewarded by, the Magistrate. Thus Governors are said to be sent for the punishment of evil doers, and the praise of them that do well: 1 Pet. 2.14. and so this word is to be interpreted in that saying of the Apostle, Then shall every man, 1 Cor. 4.5. (i. e. every godly man, every faithful man) have praise of God. The Lord Christ, the Judge, shall in that day give public Testimony to his innocency, and give him the reward promised. Note this by the way, This should bear up, and quiet the Spirits of Christ his faithful Servants, when they are reproached by men, and reviled as Heretics, and Seditious persons, or fanatics, or Rebels, and cast out, and injuriously dealt with. Let them commit their cause to Christ their Judge, of whom they shall have praise and glory. Well; honest, virtuous, conscientious, obedient Subjects, shall lose nothing by it, but shall reap the benefit of innocency, and virtue, and due obedience in the Lord; they shall be commended and rewarded for it by the good Magistrate. And this Argument for subjection and obedience, is fortified with an intimation of this special end of Magistracy, and duty of the Magistrate; For he is the Minister of God to thee for good: If thou dost that which is good, behaving thyself orderly, in a conformity to good Laws, than he is the Minister or servant of God, appointed and impowered to countenance and reward thee. 5. 5 Arg. a devito. Now there is in these very words, an Argument for subjection; i. e. reverence and obedience to Magistrates. The Magistrate is in his place God's servant for the Subject's profit, for the advantage of God's people: This is the end of God his Ordinance, Magistracy; and this is the duty of God his Officer, the Magistrate: and this is the care and employment of good Magistrates, to make good this end of their Office and Power, improving it for the good of their Subjects: Rulers and Magistrates, are the Ministers of God to us for good; for good natural, and moral, and civil, and spiritual, to presere our lives, and liberties, and to secure to us that which we do rightfully possess and enjoy, to repress vilence, and defend us from the malice, and oppression, and rapine, and cruelly of unreasonabe, and vicious, and licentious men; to restrain vice and wickedness, and to encourage and promote Virtue and Piety, and to maintain true Religion, and the purity of Doctrine and Worship, etc. Christian Rulers are set over us by God, to care for us in every respect, that under them we may lead a quiet and peaceable life in all godliness and honesty. Oh, what a blessing is a Virtuous and Religious King, from whom, under God, * Nutrix Ecclesiae, Pater Patriae. his Subjects receive the benefit of Religion and Justice, who is the Church's Nurse, and the Commonwealth's Father? O what a benefit is it, to live under a Pious, Righteous, settled Government? such a Government is, (as one saith) like Nebuchadnezzar's Tree, whose leaves are fair, and fruit much; affording meat, and shadow, and sweet rest. Now, is there not upon account of all this, a just challenge of subjection, i. e. reverence and obedience to Magistrates? Our comforts from them, and enjoyments by means of them, call upon us, to be subject to them. The Rivers acknowledge their receipt of waters from the Sea, by emptying themselves again into it; and the Trees receiving nourishment from the earth, give back their leaves again, to dress and feed the Earth. Let us think how we are bound to a retribution to the higher Powers; and let our Subjection be answerable to our obligation. 6. 6 Arg. a necessario. The Apostle argues a necessario: This is another reason why a we should be subject, because it is necessary that we be so, not only for the avoiding of punishment, but also for the keeping of a good Conscience: Ver. 5. Ye must be subject, not only for wrath, but for Consciencesake: So that here is a double reason or demonstration of the necessity of subjection to the Powers. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is necessary for wrath, because of wrath, for the avoiding of wrath; not only the wrath of the civil Magistrate, (which we should be fearful to provoke against ourselves;) but especially, for fear of the wrath of God, that we incur not his displeasure. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Subjection to the powers, is necessary for Conscience sake, that we may have a good and quiet Conscience: for to obey the powers, is to obey God, and observe his Command; so that obedience procures or begets a good Conscience, which is the approbation of our own mind, judging rightly, and witnessing to us, that we have done well, approving ourselves to God and men: Whereupon follows a gladness of the heart, resisting in this approbation and testimony. Contrarily; to oppose the powers, is to resist the Ordinance of God, and so to resist God himself; and this wounds the Conscience, and lays us under a fear of God his revenging Justice. A Christian is bound to perform civil duties upon grounds of Religion; God's Command binds the Conscience to keep men's righteous Laws. Here is another Argument from the rule of Justice, which is, 7 Arg. ab aequo. to render to every one his due: and here he reckons up four particulars of civil obedience, according to the degrees of civil powers, or the several Orders and Offices of men in power: Render tribute, to whom tribute is due: viz. to the Prince his Treasurers; Custom, to whom custom is due: To the Prince his Farmers and Collectors: Fear, to whom fear is due; viz. to the Prince his Deputies, to Governors, Judges, Justices, Officers sent by him, while they act in their places under him, according to the Prince his declared will, and the power derived to them, and vested in them by the Laws, as they are Ministers of Justice. Lastly, render honour, to whom honour is due; viz. to the Person and Authority of the Prince or chief Ruler: as Saint Peter commands; honour the King. Now, Tribute is that which is charged upon, and paid out of a man's possession and estate. Custom, is properly that which is paid out of Merchandise or Traffic, exported or imported. Fear, is an acknowledgement of the power ordained by God, and a care not to offend it, lest we incur blame and punishment. Honour, is a due inward affection toward him, whom we judge worthy of reverence and respect, either for his virtue, or for the eminency of his place; or for his beneficence toward us, or upon some other just consideration; and an outward, due signification, and testification of our inward reverence and respect toward him: honour is due to the powers, especially the higher powers, because of their Office and Place, as to our civil Parents, by virtue of God's command; Honour thy Father: Honour comprehends reverence, fear, subjection, obedience, love, and thankfulness. Thus I have dispatched the Doctrinal part of this my discourse. I have stated the duty of subjection to Magistrates, telling you, that it imports mainly reverence and obedience; and showing you, what reverence is, and what it is to obey. Now, whereas I assigned this limitation of our universal obedience; viz. it must be in the Lord; in all things according to the mind of God, only so far as God his Word gives us command or allowance to act. This is the limitation which the Scripture suggesteth, and in many place; holdeth forth, and therefore cannot be justly offensive to any; nor will it offend any good Magistrate, who acknowledgeth God to be his Superior, and the Supreme Lawgiver, and desires that God should be honoured above all. And whereas, touching the binding power of humane Laws in the Conscience, I determined, That the Laws of men bind not the Conscience, directly and immediately, nor universally and unlimitedly, nor absolutely, as the Laws of God do; but only by the intervention of God's Command, and as they are grounded upon, and derived from, and agreeable to, the Eternal Law, the Law of God: and I concluded, That no voice but God's Voice, is to be heard in the Conscience, as commanding there, and binding indispensibly to obedience: This determination is warranted by Scripture, and therefore not to be quarrelled with. Concerning the whole; I shall show you what was the sense and Conscience of our late King Charles the First, as he expresseth himself in that Book of his, Entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or the Portraiture of his Sacred Majesty: his words are these; I have often declared, how little I desire, that my Laws and Sceptre should entrench on God his Sovereignty, who is the only King of men's Consciences; and yet he hath laid such restraint upon men, as commands them to be subject for Conscience sake; giving no men liberty to break the Law established, further than with meekness and patience they are contented to suffer the penalty annexed, rather than perturb the public peace. And again; Next to fear God, is, honour the King: (next to it, not before it) Thus our late Sovereign. I now come to a word or two of Application. Application. The first Use shall be for Confutation. 1 Confutation. First of Papists, and Popish Doctrine. Of Papists 1. Of that horrible and hellish Doctrine, [That it is lawful, and meritorious, to murder Princes in the quarrel of Religion] justifying, abetting, and applauding the heinousest Treasons, against the highest Powers upon earth. Doth God say, Let every Soul be subject to the higher Powers; and shall the Pope teach Subjects to murder their Princes, and to blow up Parliaments, etc. for the advantage of the Catholic Cause? (as they call it) Doubtless (saith a learned Divine) The Romish Religion is the most horrid Rebel in the world. 2. There is another false, absurd, idle, Doctrine of theirs, hereby confuted; viz. this, That the Pope, and his Bishops and Clergy (who call themselves Spiritual) are exempted from subjection to civil Magistrates, both as to their persons in the trial of Ecclesiastical, Civil, and Criminal Causes; and as to their purses and possessions, in paying Tributes. Whereas the Apostle here chargeth every Soul to be subject to the higher powers, to the powers ordained of God; and Christ (we read) paid tribute for himself and Peter; Act. 25.11. and Paul pleaded before the civil Magistrate: and we know that Aaron the high Priest, was subject to Moses the chief Magistrate: yet these men, (as if they were higher than high Priests, and before Peter, and better than Apostles) must, forsooth, be exempted from subjection to any civil Powers. Secondly, Our Text and Doctrine serves for Confutation of Donatists, and Millenaries, and Quakers, and some Anabaptists, who look for the abolishing of all Magistracy; that Christ alone may reign among the Saints, who cry down Magistrates, and deny that they have any coercive punitive Power; that cry up an equality and parity among Christians; holding that Christians need no Magistrates, and that they need not be subject to any. And why so? What do they plead for this opinion of theirs, and for their denial of subjection; i. e. reverence and obedience to Magistrates? Object. They say that they are the Lord his Freemen, and that it is against Christian liberty, for Christians to be under the power of any, but Christ, who is their only King, who hath made them free; and that they must not be the servants of men. Answ. The Liberty unto which Christ doth free his people in this life, is inward and spiritual: Gospel liberty is a liberty from sin, a liberty unto duty; a liberty to serve God in our order, place and station; a liberty from the yoke of Ceremonies, etc. and surely civil subjection to Superiors, is not inconsistent with such spiritual liberty. Indeed the Apostle Paul discourseth largely of Christian liberty, and yet he doth more than once enjoin, and earnestly press subjection to Magistrates. There is a wide difference betwixt that liberty which Christ hath purchased for us, and that libertinism which Fanatical spirits plead for. And as to that other Text which they urge; 1 Cor. 7.23. Ye are bought with a price, be ye not the servants of men. To this I Answer; that the Apostle, there speaking of the subjection of Servants to their Masters, forbiddeth sinful subjection, and not civil subjection. By [Servants of men] he meaneth not those that do civil service to their Superiors; (he forbids not Christians thus to be servants) but he speaks of an inclination to gratify their finful desires, and a readiness to obey their wicked Commands; for servants were then forced by threaten and strips, and by the terrors of death, to obey all the Commands of their unbelieving Masters, were they never so dishonest and wicked: therefore the Apostle gives this admonition to believing Servants, that were under the power of such Masters, to take heed, that they be not terrified into wickedness; that they so serve men, as not to offend God, and wrong their own Consciences: Thus Pareus interprets the place; and so chrysostom, Noli●e eyes parere, si impia praecipiant. Obey not their ungodly Commands: And this admonition is very suitable, with respect to the subjection and obedience of Subjects to their Rulers and Magistrates. I may, and must serve and obey the Magistrate, but I must not sin at his Command. * Major erga Deum obligatio, quam erga homines; illa absoluta, haec conditionalis. Supremae majestati debetur major reverentia, Domino quam servo major obedientia. When men command what God forbids, in such a case God must be obeyed rather than men. Walk ye not in the Statutes of your Fathers, Ezek. 20.18, 19 etc. Walk in my Statutes. I wish, saith Calvin, that these things were deeply printed in the minds of all men; then would not so many serve the lusts of men, as if they themselves were to be bought and sold. Well, here is the point; They whom Christ makes free, are free indeed; but it is from bondage to their own and other men's lusts, not from obedience to the honest Commands, and righteous Laws, of their Superiors. Divers other frivolous objections, and absurd pleas there are, which have been fully answered, over and over again, and the Answers are in Print. Obj. In Christ (say they) all are equal; there is no distinction of Superiors and Inferiors; Gal. 3 28. all are one in Christ. Sol. To this it is Answered; That politic inequality is not against Spiritual equality. Obj. And whereas it is alleged; That Christ is the Christians only King, therefore Christians must be subject only to Christ. Sol. The Answer is, That though Christ be the sole King of the Church, yet he is not the only King in the Church; nor is his Kingdom contradictory to, or destructive of, civil Powers and Government: Subordinata non pugnant; There is no repugnancy, where there is a subordination: Kings in the Church, serve Christ the great King of the Church; and Christ keepeth up Order, and maintaineth Government in the Commonwealth for his Church's sake; for his own Kingdom's sake. I shall go no further in this Use of Confutation; nor shall I stay much longer in the Application of the point, only I shall add one word for Information, and another of Exhortation. Use. 2 We see here, Information. that Piety is not opposite to civil Authority; that true Christianity opposeth not Magistracy; that Religion maketh not Rebels, but Subjects: for subjection and obedience to Magistrates, is one of the Principles of true Religion. Indeed this is the common slander raised by the Devil and his Instruments, against Christ and his Kingdom, and Servants; as if the true Religion, and Professors of it, were most dangerous to civil States; as if the best men, were the worst Subjects; as if those that are most Religious, were worst to be trusted; as if there were most need to watch them, and keep them under. See what an Oration Haman made against God his people, stuffing it with malignant Criminations: Est. 3.8. See what a pestilent Letter Rehum and Shimshai, wrote against the Jews, sending it to the King Artaxerxes. Ezra. 4.11. Was not Christ himself accused and condemned as an Enemy to Caesar, and a mover of Sedition? was it not laid to Paul his charge, once and again, that he was a pestilent fellow, and a mover of Sedition, and a Sect-master? And thus Popish, and profane, and Atheistical, malignant Spirits, have been always ready to cast such aspersions upon sincere Professors of the Gospel; upon the most Religious, and Conscientious, and faithful Ministers and people. Oh! they are Factious, and Fanatical; they are troublers of the Church and State, they have a Spirit of Rebellion in them, it is not fit they should live. Thus the Devil would scare men from embracing the Truth, and the Ordinances of Christ, and from all forwardness in professing Religion: But doubtless the godly Preachers, and sincere professors of the Gospel, are so far from denying the right of Princes, and from a Spirit of Rebellion, as that the Doctrine which they bring, and which they entertain, and desire to hold fast, establisheth the power of Rulers in their hands: They are, as one saith, like Solomon his Workmen that built the Temple, and built the Kings Throne too. And surely, the more that any man takes in the Principles of the Gospel, and of a Christian, and the more power Religion hath upon his heart, the better Subject will he be. The Gospel commandeth all lawful obedience, even to Infidel Magistrates; such as were when Paul wrote this Epistle to the Romans; and the more that the Doctrine of the Gospel comes in power upon the heart, the more and better obedience there will be. Rulers have no better friends, than such as make Conscience of their ways: they are the best subjects to Princes on earth, that do truly fear the God of Heaven. These pray for Rulers, while others do Curse and Swear, and drink Healths (as they call them) thus constantly breaking the King's Laws, and, by their wickedness, provoking God to bring Judgement upon King and people. These that fear God, obey for Conscience sake, and so as to keep a good Conscience, when others obey only for fear, or according to their humour, and without Conscience; and however such talk of Loyalty, and boast themselves the only Loyalists; it would, I think, be no hard matter to demonstrate, that none can be truly and certainly Loyal, but such as are truly religious. They that do not truly fear God, do not truly Honour the King: Though they may flatter Rulers for their own ends, and be ready to serve them in many things, so fare as they may serve themselves upon them, and carry on their own designs, and in those matters that may suit with their own humours; yet to serve their lusts or interests, they will break the King's Laws, as well as God's; but show me a good Christian, and I will show you a good Subject, that obeys for Conscience sake: he that truly fears God, will be afraid to break the Laws of God and Man. And now there is an inference of the Magistrate's concernment, depending hereupon, and issuing from hence: If true Religion make good Subjects, and true Piety be the surest ground and bond of Loyalty; than it greatly concerns Christian Rulers to maintain and keep up the true Religion among their Subjects, and to promote Piety, and to protect, countenance, and encourage those that are truly religious and pious: This will prove to be a true point of State Policy; for it is matter of life or death political to any Kingdom, as it doth well or ill understand it's own Interest: Now I say, This is the great concernment and interest of Sovereignty, Qui vere civilis est vult cives bonos efficere, & legibus obtemperantes Arist. l. 1. Eth. c. 13 and ruling Authority, to take the most effectual course for the making of good Subjects; and that is undoubtedly this, to take order, that principles of Religion may be instilled into men, and fixed in them, and that the power of godliness may be promoted; and to this end, that the exercises of Religion both public and private, may be encouraged; and that care be taken, that the Lord's day be sequestered and applied to holy exercises; and that an able, godly, faithful, practical Ministry, be planted throughout the Prince his dominions; and that insufficient, negligent, and scandalous Ministers, be not promoted or suffered in the Church: This would be the way, to make good men, and good Christians, and consequently good Subjects, tied fast to the Ruling Powers, by the bond of Conscience; without this, other politic courses will prove ineffectual; for till obedience be willingly yielded unto God, it will not be conscionably, and so not constantly yielded to his Deputies: but Christians well informed from the Word of God, and seasoned with Scripture Principles, know, that they must needs be subject, not only for wrath, but for Conscience sake. Again; one word more with respect to Magistrates. If Subjects be limited by the Word of God, in point of their obedience; so that though they be bound to subjection, yet they are bound not to obey in any thing contrary to the Word. Conceditur libertas utendi legibus, etc. itatamen ut substantia legum Divinarum non calcetur, abjiciatur, aut negligatur. Szeged. Bp. Babington. Then Magistrates are likewise thus limited in their Commands and Injunctions; so that though they have Power and Authority to make Laws, and give Commands, yet they are bound not to make any Law cross to God's Law; not to command any thing contrary to the Word of God: but all the Laws and orders of Superiors, should be subservient to the Laws of God, or consistent with them. Piety and Charity, are the limits of the Magistrates command, and our obedience. It is the Magistrate ': sin, to command that to be done: in doing whereof, the Subject finneth directly against God; and in such a case of contrariety to the Divine Law, the Maker (as well as the observer) of Laws abaseth the Eternal God, setting him below the creature. As Christ comandeth his Kingdom to be subject to Princes and Potentates, so he commandeth all Princes and Potentates, to be subject to his Kingdom: Ps. 2.12. Kiss the Son— Every Calling and Profession, hath some rule to go by; and men's excellency in any calling, stands in their conformity to the Rule. Now, the Word of God in a special manner propounded and enjoined to Magistrates, as their directory and Rule: Josh. 1.8. Deut. 17.18, 19 2 Chron. 23.11. See the Texts in the Margin, When Joash was Crowned King, the Testimony, the Book of God's Law, was given into his hand. It was a Wise, and a Religious saying of that famous Queen Elizabeth, when a Bible was presented to Her, as She passed thorough Cheapside in London; This hath been my delight, and this shall be the Rule whereby I will frame my Government. And doubtless, if it must be the Subject his Rule for obeying, it must be the Ruler his Rule for Commanding. Use. 3 Let us approve ourselves good Christian Subjects; Exhortation. yielding due subjection to the higher powers, obeying for Conscience sake; with a good Conscience, in and for the Lord: Give unto Caesar, the things that are Caesar's, and unto God, the things that are God's: Fear God, and honour the King. Let not these two Precepts be divided; let not this Scripture order be inverted. Obligatio erga Deum absoluta, erga homines, conditionalis; si nihil vel impium vel injustum praecipiant. Obediendum est Magistratui quatenus ea praecipit, quae praecipi possunt a Ministro Dei, et ei conveniunt, qui gladium gestat malorum vindicem, & bonorum defensorem. FINIS.